“Surat al Ikhlas”
I would like to share a work of calligraphy I made in the winter of 2014. Here I have Surat al Ikhlas in what was intended to be Kufic Arabic script. Kufic, the oldest form of Arabic script that emerged from borrowing elements of the Nabatean and Syriac abjads, traditionally excludes the i’jam. I’jam, the dots that you see on the Arabic letters, is seen in modern Arabic script to help distinguish some consonants from other consonants. I decided to add the i’jam dots, and also softened the traditional Kufic edginess of the letterforms. I suppose we can classify this piece as Kufesque. I composed the entire Sura in a curved manner so it could hang beside a rounded mirror in an aesthetic fashion.
Oh, before I get carried away: Sura is the Arabic word for “chapter”, but specifically refers to a chapter in the Qur’an. Ikhlaṣ is Arabic for “purity” or “sincerity”, and is derived from the root X-L-Ṣ (khaliṣ: sincere, loyal; pure).
Here is the translation and transliteration of Surat al Ikhlas:
“Say, He is G-d. the one (and only) • G-d, the eternal (the absolute) •
He begetteth not, nor is He begotten • And there is none comparable unto Him”
“Qul howa Allahu ahad • Allah-us-samad •
Lem yeled, wa lem youled • Wa lem yakun lehu kufwan ahad“
I initially sketched this on a notebook during a weekend of my last semester of college. It took me two months to decide to turn the sketch into a proper piece (I was a full time student, and this was but a leisure activity for me). After I turned in my thesis, finished my internship, and graduated, I took another good look at what I created in Arabic, and then decided . . . hey, why not in Hebrew as well?!
The ontological and concise nature of this Sura is appealing, and not just from an Islamic or a religious perspective. Many monotheists, whether religious, secular, or agnostic, may find the message of this Sura to be one they can relate to. This Sura is especially relatable to some one of the Jewish faith, as one of the shared foundations between Islam and Judaism is: “Lam yeled wa lem youled”. In other words, our main idea of the nature of Allah/YH*WH (swt) is the same. For that reason, I decided to work on a Hebrew version of Suratal Ikhlas as a way to bridge the two religions of Islam and Judaism closer together and to promote the fact that humanity lies beneath the same Creator. I found the translation from Arabic to Hebrew, and practiced a bit with composition. I allowed the text to spiral from upper-right corner, inwards, to create a circle.
In geometric symbolism, circles are shapes that mark divinity and absoluteness, while squares symbolize our mortality and the material world, as the four-points of a square symbolise one ending and another beginning (in contrast to the ‘unending’ form of a circle). Next time you find yourself in a mosque or temple/synagogue, look above at the domes, windows, mosaics, and other polygon shapes that dominate the architecture. When you visualise an octagon, you can see how it lies mid-way between a circle and a square. In other words, such polygons lie between this world and the celestial realm.
That is why domes and arches in sacred buildings are often imperfect/angular circles—because of the symbolism associated with polygons as straddling between the material hemisphere and spiritual hemisphere. To learn more about sacred geometry and mathematical elements found in nature, I highly recommend The Logic of Architecture: Design, Computation, and Cognition by William Mitchell.
I also found the extremely different forms of the two scripts quite fun to play with — Arabic is a very linear script, whilst Hebrew is very squarish and blocky. So, I thought it would be an additionally interesting contrast to have the blocky forms of Hebrew composed in a round layout, as I already had the Arabic version in a curved layout.
The Names of G-D
The words “Elohim” (later changed to “Eloqim”, upon the request of my Sephardic friend*), and “YH*WH” (occurring twice) in this draft were inked with gold leaf. The “-im” suffix of Eloqim is the plural form of Eloh (Eloh=Allah). However, do remember that the “-im” suggests the Royal We of the Divine, and not the idea that G-D is in multiple parts.
One last thing to point out, is that Allah, Arabic for “G-d”, can be rendered as YH*WH (in Hebrew) when flipped upside down. If you are familiar with both Arabic and Hebrew scripts (btw that makes you awesome), I encourage you to use your imagination. Start with the lower-right corner YH*WH. Since the spiral makes the Hebrew script on that side upside-down, you can easily see how the Hebrew YH*WH can be read as “Allah” in Arabic (the ה read upside down form the letters ا and ل in Arabic). Basically, we tweeked the Hebrew letterforms just a bit, so that when flipped upside down, it resembles the Arabic letterform for Allah. The bar at the top of the ה was stretched out so that it could resemble the linked letters of the word الله.
Indeed we are all one, under the same One Creator, whether Allah or YH*WH. To be able to write His name once, in a way that is legible in two languages, is reflective of that unifying view.
Although the calligraphy designs are my own work, I cannot take credit for Allah-YH*WH being shown in such a unifying way. Years ago, I found an old kabbalah article online that dissected the word YH*WH and discussed the symbolic attributes of the letters. Then there was an image shown with the word “Allah” beside YH*WH to show how similar the forms are. I tried finding the creative mind who came up with this, but it didn’t look like he was even credited in the article. If I ever find this person, I will link them on this post 🙂 Also, the final version of the Hebrew calligraphy piece in blue ink is no longer in my possession (it was a gift to said Sephardic friend), but I hope to remake a similar one soon.
* Many conservative Jewish people refrain from writing our G-D’s name or having His name (his? its?) in written form in their homes.
Materials Used: Winsor and Newton acrylic ink, applied with rusty calligraphy pens on Bristol paper.