ISLAM

Art of Arabic Calligraphy

[Beautiful writing]
*Arabic alphabet was adopted by non-Arab nations.
*Main two families of calligraphic styles were the dry styles and the soft cursive styles.
*Early Arabs were nomadic people
*Arabic calligraphy is a symbol representing power and beauty.

With the spread of Islam, the Arabic alphabet was adopted by several non-Arab nations for writing their own languages. In Iran Arabic letters were used to write Farsi, with the addition of four letters to represent the phonetics that did not exist in Arabic: p, ch, zh, and g. The Ottoman Turks used the Arabic alphabet until 1929 and added still another letter. This alphabet was also used to write other Turkish languages and dialects, such as Kazakh, Uzbek, etc. Several other languages used the Arabic alphabet at one time or another, including Urdu, Malay, Swahili, Hausa, Algerian Tribal, and others.

From its simple and primitive early examples of the fifth and sixth century AD, the Arabic alphabet developed rapidly after the rise of Islam in the seventh century into a beautiful form of art. The main two families of calligraphic styles were the dry styles, called generally the Kufic, and the soft cursive styles, which include Naskhi, Thuluth, Nastaliq and many others.

In a literal sense, calligraphy leaves a trace of the physical movement of the hand. In a more abstract sense, it is also a material record of thoughts, transformed into speech, and then into writing. In the Islamic lands, calligraphy is understood to leave a trace of the writer’s moral fibre and the quality of writing is believed to reveal the writer’s character and piety. The tools used to create masterful script convey the elegance of an esteemed art form and reveal the skills of diverse artisans, from paper makers and bookbinders to gold beaters, illuminators, and metalworkers.

Calligraphy, or beautiful writing, has long been the most esteemed of the Islamic visual arts. The varied works of calligraphy on display-from practice alphabets to elaborately finished manuscripts-serve as traces of individuals, belief systems, and cultures. The costly and exotic materials lavished on writing instruments also document the international trade of the period, from 1600 to 1900, and create a rich material legacy that fuses aesthetics and piety.

The Origins of Arabic Calligraphy

The early Arabs were basically a nomadic people. Their lives were hard before Islam, but their culture was prolific in terms of writing and poetry. Long before they were gathered into the Islamic fold, the nomadic Arabs acknowledged the power and beauty of words. Poetry, for example, was an essential part of daily life. The delight Arabs took in language and linguistic skills also would be exhibited in Arabic literature and calligraphy. The early Arabs felt an immense appreciation for the spoken word and later for its written form. Scholar Yasin Hamid Safadi (1978) writes: The primacy of the word in Islam is reflected in the virtually universal application of calligraphy.

Writing is given pride of place on all kinds of objects—objects of everyday use as well as entire wall surfaces, mosque furniture, the interiors and exteriors of mosques, tombs, and al-Ka’ba, the most famous sanctuary of Islam. But like the icons of most other faiths, script also represents power. Its pre-eminent use is the writing of the divine message of the Qur’an, of course, which endowed it with extraordinary strength and transcendent significance. From this world’s manifold possibilities, Allah had chosen Arabic as the vehicle for his final revelation.

Arabic calligraphy is a primary form of art for Islamic visual expression and creativity. Throughout the vast geography of the Islamic world, Arabic calligraphy is a symbol representing unity, beauty, and power. The aesthetic principles of Arabic calligraphy are a reflection of the cultural values of the Muslim world.

A thorough investigation into the aesthetic differences between Arabic and non-Arabic calligraphy might provide an approach for understanding the essential spirit of each culture.

Anthony Welch (1979) writes that the primary reason for the chronological, social, and geographic persuasiveness of the calligraphic arts in the Islamic world is found in the Holy Qur’an.Welch cites the following quote from the Qur’an:

Thy Lord is the Most Bounteous,Who teacheth by the pen, Teacheth man that which he knew not.— (Surah al-Alaq, 96:3-5) This verse refers to the attainment of knowledge in general, and particularly to that gained from revelation as found in the Qur’an. The written form of the Qur’an is the visual equivalent of the eternal Qur’an and is humanity’s perceptual glimpse of the Divine. The Holiness of the Qur’an lends a special aura to all forms of the written word.

Writes Welch: “Written from right to left, the Arabic script at its best can be a flowing continuum of ascending verticals, descending curves, and temperate horizontals, achieving a measured balance between static perfection of individual form and paced and rhythmic movement.

There is great variability in form: words and letters can be compacted to a dense knot or drawn out to great length; they can be angular or curving; they can be small or large. The range of possibilities is almost infinite, and the scribes of Islam laboured with passion to unfold the promise of the script. Moreover, technical aspects were not separated from aesthetic and even personal criteria. Inscriptions are found incorporated in the decoration of almost every Islamic work and in that of a large number of objects as well.”

Arabic calligraphy is a symbol representing power and beauty. Its history is the integration of artistry and scholarship. Through the abstract beauty of the lines, energy flows in between the letters and words. All the parts are integrated into a whole. These parts include positive spacing, negative spacing, and the flow of energy that weaves together the calligrapher’s rendering. The abstract beauty of Arabic calligraphy is not always easily comprehended — but this beauty will slowly reveal itself to the discerning eye. Arabic calligraphy is not merely an art form but involves divine and moral representations — from which calligraphy acquires its sublime reputation.

Prayers in Islam

“Verily, The Prayer is enjoined on the believers at fixed hours. [Al Qur-aan Ch. 04, V. 103)

Five times prayers is one of the five fundamental principles in Islam. Thus Muslims worldwide learn to fulfill this requirement from very early in life. Starting from early morning this compulsory prayer include noon, mid afternoon, dawn and night prayers.

When the time comes for prayer Muslims stop everything and get ready, following ablution to clean oneself, turn towards the Holy City of Makka for prayer.

Depending on circumstance this could be done preferably in congregation or alone. To a non Muslims this may look like cumbersome and rigid. However for Muslims it becomes an integral part of daily life. They learn to fulfill this obligation wherever they are and whatever they do. Five times prayer also help remember the Creator and clean oneself five times a day with great spiritual and physical benefits.

Praying along a busy road

Praying at snowy mountains

This is a unique discipline. No one forces and no one watches. However everyone does it on his own. These pictures show how Muslims worldwide stop everything and concentrate on their daily prayer in different parts of the world.

Prophet (PBUH) as a man: How to treat opposite views

A tribal society like that of Arabia at the time when Muhammad (peace be upon him) received divine revelations normally defers to the chief of the tribe who decides on all matters. Such a chief often consults notable figures in the tribe, but the ultimate decision is his. The Prophet (PBUH) was the leader of the Muslim community right from its fledgling days up to the time when it became a powerful state in the full sense of the term.

As he continued to receive revelations that included guidance on all matters, his authority was indisputable.

He could, if he so wished, exercise total power, as do all rulers in totalitarian regimes. The Prophet, (PBUH) however, did nothing of the sort. On the contrary, he taught his followers, and Muslims in all generations, that consultation on all matters, serious and trivial, is the best policy. Consultation requires respect for all views, including those voiced by even the weakest person in society. The Prophet(PBUH) always consulted his companions, and those around him, on all affairs, showing respect for their views, and acting on any view that sounded right.

In pre-Islamic days, women never figured in consultation on any tribal matter. They were hardly ever consulted on their own affairs, not even on their marriage. A father, or a guardian, or indeed the chief of the tribe, could force a woman into a marriage and she could have no say whatsoever.

The Prophet changed all this, and gave women an equal status in society and a prominent position at home. In his treatment of his wives, he allowed them free choice in personal and family matters; and he consulted them in public affairs.

Even on a question of religion, a woman might express a different view without being reproached. She is only told why her view is mistaken. Before the signing of the Al-Hudaybiyah peace agreement, the Prophet’s companions pledged to him their full support, even if this meant fighting the Quraysh in their homeland.

This was a pledge to die for the cause, as they subsequently explained. The pledge was given “under the tree”, and God states in the Qur’an that He was pleased with all those who gave it.

Once the Prophet (PBUH)said: “None of those who gave the pledge under the tree will be in hell.” Hafsah, his wife, said: “Yes, messenger of God, they will. God says: ‘There is not one among you who shall not pass over it (i.e. hell)’.” (19: 71) He said: “But then God follows that by saying: ‘We shall save those who are God-fearing, and leave the wrongdoers there, on their knees’.” (19: 72)

Five reasons why Allah uses problems

The problems you face will either defeat you or develop you - depending on how you respond to them. Unfortunately, most people fail to see how Allah wants to use problems for good in their lives. They react foolishly and resent their problems rather than pausing to consider what benefit they might bring.

Here are five ways Allah wants to use the problems in your life:

1. Allah uses problems to DIRECT you.

Sometimes God must light a fire under you to get you moving. Problems often point us in a new direction and motivate us to change. Is God trying to get your attention? “Sometimes it takes a painful situation to make us change our ways.”

2. Allah uses problems to INSPECT you.

People are like tea bags.if you want to know what’s inside them, just drop them into hot water! Has God tested your faith with a problem? What do problems reveal about you? “When you have many kinds of troubles, you should be full of joy, because you know that these troubles test your faith, and this will give you patience.”

3. Allah uses problems to CORRECT you.

Some lessons we learn only through pain and failure. It’s likely that as a child your parents told you not to touch a hot stove. But you probably learned by being burned. Sometimes we only learn the value of something.

Health, money, a relationship.. .. by losing it. “It was the best thing that could have happened to me, for it taught me to pay attention to your laws.”

4. Allah uses problems to PROTECT you.

A problem can be a blessing in disguise, if it prevents you from being harmed by something more serious. Last year a friend was fired for refusing to do something unethical that his boss had asked him to do.

His unemployment was a problem - but it saved him from being convicted and sent to prison a year later when management’s actions were eventually discovered. “You intended to harm me, but God intended it for good.”

5. Allah uses problems to PERFECT you.

Problems, when responded to correctly, are character builders. God is far more interested in your character than your comfort. Your relationship to God and your character are the only two things you’re going to take with you into eternity. “We can rejoice when we run into problems. they help us learn to be patient.

And patience develops strength of character in us and helps us trust God more each time we use it, until finally our hope and faith are strong and steady.” Here’s the point:

God is at work in your life - even when you do not recognize it or understand it.