The Hilye of the Prophet Muhammad
By Mohamed Zakariya
“Calligraphy presents the thought as the source of the image, not the image as the source of the thought.”— Nabil F. Safwat 1
h o w d o e s o n e describe the indescribable? How does one form an image of that which cannot be portrayed? That is what the hilye does – it gives parameters to the imagination so that one can think about the Prophet œ with a mental or spiritual image to hang onto yet not attempt to visualize him or portray him in a painting. The hilye is not an icon in words. As impressive and accurate as the many hilye texts are, they still remain vague, contrary to the claims of literalists, who would reject these texts as being visual portraits. That, of course, would not be acceptable to Muslims. “Hilye” 2 is the Turkish form of the Arabic word “^ilya,” which has several meanings, including physiognomy, natural disposition, likeness, depiction, characterization, and description. But these dictionary definitions only begin to convey the real meaning of the hilye, which embodies the Prophet’s moral, behavioral, and spiritual qualities as well as physical appearance. Like most Arabic words, “^ilya” carries multiple overtones, making it difficult to translate. It has connotations of ornament, beauty, finery, and embellishment. I like to think of a hilye as a beautiful and significant description.
The author, Mohamed Zakariya, who discovered Islam early in his life, is of American origin and lives and works in Washington DC and whose job description would include not only being a master calligrapher, illuminator, and craftsman in wood and metal but also that of historian and humorist. His work is now much sought after and is exhibited in many museums and private collections. His Eid postage stamp has brought his work, albeit in miniature, into probably millions of homes in the US.
PHOTO: HANNA SAYYIDA
seasons | au t u m n – w i n t e r 2 0 0 3 - 4 |
Editor’s note: This article contains Arabic and Turkish words. In order to make it easier on the reader, rather than transcribing all the foreign words, the author graciously offered to calligraph the words which you will find on page18.
a h i ly e b y t h e au t h o r
his opponents called him
. A learned Muslim of Jewish. complexion. The wording of hilyes is carefully composed. He wasn’t short or tall. I consulted both the commentary of Molla Ali al-Qari. yet some areas remain ambiguous or open to interpretation.” During his father Dawud’s reign. was of medium stature. In one of the great works on hilyes. David. He had a beautiful face. some of which are profoundly obscure. They are quite easy to memorize and played an important part in recalling beloved and respected figures. and gait. 1035 ad).
seasons | au t u m n – w i n t e r 2 0 0 3 . IT IS A CHALLENGING AND DAUNTING UNDERTAKING DUE TO THE COMPOSITION’S COMPLEX STRUCTURE AND LAYOUT. John the Baptist. Because of this. and Ali. A’isha. Few writers could match these gems of conciseness and beauty. hair. his father would consult him because of his advanced intellect and knowledge. In my translations of the texts. Solomon. and beautiful. They say as much as possible in a few well-chosen words. Hilyes have some general features in common. These are related by the enigmatic figure Ka’b al-Ahbar. a Hanafi religious scholar of the early 17th
Or take this hilye of Uthman. Uthman. One can hypothesize that Hind had a special gift for this kind of literature. hands. Consider. He was fleshy and had fine skin. origin and a specialist in Biblical lore. poignancy. the first four caliphs and successors of the Prophet œ: Abu Bakr. He would say. eyes. and Jesus. we find hilyes for Moses. Aaron. intimacy. by Ath-Th’alabi (d. for example. He had a thick beard. and then they move to the subject’s individual and moral characteristics. including height. his body was large. the third caliph:
Uthman. may God be pleased with him. “The poor must sit with the poor. possibly rabbinic. Umar. a lexicon that includes many of the words used in the hilyes. What first impresses the reader – or listener – about these texts is their compactness.4 |
Oral literature was possibly the highest calling of the ancient Arabs. it was spoken. very clean. their terseness. and rhetorical flourish. (one who describes). and long before the hilye was used in calligraphy. one gifted with a finely honed skill in language. composed as they were with wit. and the Lisan al-Arab. for example. In his narration of the hilye . Ka’b al-Ahbar was a friend and confidant of Umar and the Prophet’s wife. Qasas al-Anbiya. He was humble and unpretentious and liked to associate with the poor and would keep company with them. which was remarkable considering his young age. These artful descriptions make vivid impressions on the listener or reader. with the care one would expect from a keen observer of people. Hind is mentioned as a wassaf.
century ad. the hilye of Prophet Soloman ∑ as told by Ka’b al-Ahbar:
Sulayman was of pale complexion. built. Interestingly.
THERE IS NOTHING IN THE ART OF ISLAMIC CALLIGRAPHY QUITE LIKE ILLUMINATING A HILYE.The Hilye in History Arabic source literature includes hilye texts describing many important figures. we also have hilyes for some of the pre-Qur’anic Biblical prophets. just as some may have a special gift for poetry. Most prominent of these are the hilyes of the Prophet Muhammad œ and of his four companions – the chahar yar (four friends). His head and beard hair were abundant. They begin with a succinct description of the subject’s physical characteristics. for example.
and strong. nor did the reverse occur. When he walked. “He was not too tall nor too short. He was big-boned and had wide shoulders. In Turkish. full-bodied. son of Ali [May God be pleased with both of them] said. the most truthful of them in speech. Ka’b al-Ahbar himself in a long entry. His hair was not short and curly. His complexion was fair. Hind. He died a martyr while reading the Qur’an. as if descending a slope. the great work on the Prophet by Al-Qadi Iyad (d. and it was as if it were an ivory statue with the purity of silver. “Between his shoulders was the seal of prophecy. His complexion was swarthy. the like of him. by Abu Nu’aym (d.Na’sal [after an Egyptian in Medina with a long beard]. it had a brightness about the upper part that led those who were less observant to think him haughty. His head was large. may God be pleased with him.’ Peace be upon him. His face radiated light like the moon on its fullest night. His figure was wellproportioned. He had a wide forehead and arched. His hair was wavy. peace be upon him. thick eyebrows with a space between them. and Hilye-i Nebevi (the Prophetic Hilye). 1038 ad). and he was big boned. would say. who. son of Abu Hala about the hilye [description] of the Prophet of God. but there was a roundness to it. He was medium sized. he looked at them in full face. His skin was white. His chest was broad and his shoulders wide and muscular. His eyes were very black and the whites very white. Hilye-i Sherif (the Noble Hilye). nor was it lank but in between. Whoever saw him unexpectedly was in awe of him. and it would not be long enough to pass his earlobes. Hilyat al-Awliya’. may peace and blessings be upon him. He had a wide mouth. He had no body hair except in the middle of his chest. he walked inclined. in its fullest version:
Al-Hasan. The most popular of these texts for calligraphers is one related by Ali ibn Talib. He had long eyelashes. they are called Hilye-i Saadet (the Hilye of Felicity). when asked to describe the Prophet. which can be translated as Description (or Depiction) of the Saintly People. peace be upon him.” So Hind said. His cheeks were not prominent.
mild-tempered of them.4 | s e a s o n s
. “I asked my uncle. ‘I never saw. the sign that he was the last of the prophets. There was no slackness in his musculature. are those that characterize the Prophet Muhammad œ. He had a thick beard. The Hilyes of the Prophet The most famous hilye texts. and I wished him to relate some of it for me so I might hold fast to it. was of mighty significance to God and profoundly honored among the people. He was the beloved friend of the beloved friend [Muhammad] of the All-Merciful God. including. Here it is. His nose was aquiline. and the noblest of them in lineage. He was full of modesty and faith. 1149). before him or after him. His eyes were black. There was a vein between them that would swell and pulse when he was angry. and there was a space between his front teeth.”
Another interesting occurrence of the word “hilye” is in the title of the famous biographical work in Arabic. Hind was known to be a prolific describer of the Prophet. which I translate as follows:
Transmitted from Ali [son-in-law of the Prophet]. He was a bit taller than the medium stature and a bit shorter than the tall and skinny. nor was it fully round. His face was not narrow. His teeth were white. When he looked at someone. Anyone who would describe him would say. he would leave it parted. He had thick hands and feet. This is an excellent source of information about the early religious figures of Islam and contains much material from their own lips. his chest didn’t protrude over his belly. The parts of his body that could be seen while he was clothed were
| au t u m n – w i n t e r 2 0 0 3 . And whoever associated with him familiarly loved him. he would leave it. the most
The most comprehensive hilye text is found in Ash-Shifa. He was the most generous-hearted of men. of course. fascinatingly. “The Prophet of God. He collected the Qur’an [and published it]. if not. “There was a fine line of hair on his chest. If his hair parted. He had large limbs.
” Al-Hasan left nothing of this out.4 |
. was when he went out in his assemblies. He would extol the favors he received even when they were few and small. and he would occupy them and the community in general with that which would improve their situations. His body from the neck to the navel was joined by hair which flowed down like a line. He would gesture with his whole palm.” Hind said. He spoke with excellence. He didn’t stare. he would turn away
and avert his gaze.” Al-Hasan said. those with two needs. he would move with determination. He would work with them. TO POINT. one for his family. away from [my brother] Al-Husayn for awhile. His forearms. and water would run off of them. when he did laugh. He used his hands frequently as he spoke and would strike his left palm with his right thumb.luminous. He was constantly deep in thought. he would divide his own portion between himself and the people. Al-Hasan said to Hind. it was as if he were descending from a slope. He never found fault with them. HE USED HIS HANDS FREQUENTL Y AS HE SPOKE AND WOULD STRIKE HIS LEFT PALM WITH HIS RIGHT THUMB
may God be pleased with him. neither knowledge nor worldly things. When he would move off. he would divide his time into three parts: one part for God. and those with many needs. about how the Prophet of God. “He always asked permission to enter his home. His feet were smooth without protuberances. “Describe to me the way he spoke. His limbs were long. When at home. from God and from those within. and when he would look at someone. and upper chest were hairy. was when he was at home.
HE WOULD GESTURE WITH HIS WHOLE PALM. then I told it to him. When he would get angry. he would turn to him fully. shoulders. Most of his laughing was as smiling. When he walked. WHEN ASTONISHED. and he would show his teeth a bit like they were hailstones. He had no rest and would not speak without a reason. He had asked our father [Ali] about the way the Prophet God. He never criticized the food or drink that was prepared for him. There was no hair on his nipples. “I kept this report to myself. was at home. and one for himself. He was gentle by nature and not coarse. He would step surely and unhurriedly and not proudly. he would lower his eyes. Al-Husayn said. and when he was full of joy.” He [Ali] said. When astonished. “The Prophet of God. was continually full of concern. He would begin conversations and end them clearly and distinctly and would speak in a way that combined many meanings in few words. It was his way to prefer the people of excellence according to their merit in religious matters. and he was not contemptuous of anyone. He walked gently and with dignity. and there was no excess in it or unnatural brevity. peace be upon him. peace be upon him. This he would do by asking about them and their needs and by informing them what they
seasons | au t u m n – w i n t e r 2 0 0 3 . His elite companions would mostly share this time with him.” At this point. and he would take wide steps when he wanted to walk quickly. He had long sinews. nor would he ever seek to win such an argument. The bones of his forearms were long. He would lead his companions by walking behind them out of modesty and would always be the first to greet them. but he would never get angry for his own sake. there were those with a need. it was not loud. to point. Among the people. He would be silent for long periods of time. His hands and feet were thick. HE WOULD TURN THE FACE OF HIS PALM UPWARDS. No one would stand against his anger when matters of the Lord’s truth were opposed until he had triumphed. He would lower his gaze and look down more often than up. and was concerning his living. Then. but he had already heard it and found out even more. His insteps were high. “I asked my father [Ali]. he would turn the face of his palm upwards. and they would convey his words to the common people. He would hold nothing back from them. nor did he overly praise it. peace and blessings be upon him. His palms were wide and generous.
“Tell me about his going out and how he would act outside. and he didn’t accept anything else from anyone [that is. and then they will leave as guides and learned people. on the Day of Judgment. He was prepared for every situation in this world and the next. Truly. and he would ask people about what was going on amongst them. The most meritorious and excellent people to him were those whose advice was most universal. and he would denounce that which was base and discourage it.” I said [Husayn to his father Ali]. “They will come as scouts [seeking decisions or knowledge]. God will make firm the feet of one who informs someone in authority of the need of someone who is unable to convey his need himself. the most significant of them to him were those most beneficial to others and the most helpful in helping others bear their burdens.4 | s e a s o n s
Mehmed Es’ad Yasari Efendi Ta|dÏq/tasdik Ijazet Hasan Celebi Sheikh Mustafe Bekir Mehemed Shekvi Efendi Hasan Riza Efendi
Ash-Sham¥’il Mu^ammadiya Hafiz Osman Efendi Kadiaker Mustafe Izzet Efendi
ought to do. peace and blessings upon him. He didn’t fail to fulfill what was right and didn’t pass it [the job] on to those near him. He was not unmindful out of fear that they [his companions] will become unmindful or weary.” Ali said.’ This was the kind of topic mentioned in his presence. and bring to me the need of he who is unable to tell me himself. He would be wary around some people and on his guard against them [especially nomads]. and they will not go on their way until they find what they are seeking. He would ask his companions about their situations. but he would never withhold from anyone his open-faced friendliness and fine personality. without excess or contrariness. He would encourage affection and concord between them and would say nothing to alienate one from another.usage in text usage in text ¤ilya/hilye Hilye-i Saadet Hilye-i SherÏf Hilye-i Nebevi ¤ilyat al-Awliyy¥’ Ab‰ N‰¢aym Chahar Yar Ath-Tha¢labÏ Q¥dÏ ¢Iy¥d Sufy¥n Ibn WakÏ¢ Ka¢b al-A^b¥r Molla ¢AlÏ al-Q¥ri Wa||¥f Na¢thal Hil¥l ¢At¥’ bin Yas¥r ¢Abdull¥h ibn ¢Amr ibn al-¢As Umm Ma¢bad Levha Bakkal Arif Efendi Jevdet Mehmed Pasha
| au t u m n – w i n t e r 2 0 0 3 . “Everything he did was in moderation. He would say. “The Prophet of God. according to the hadith of Sufyan ibn Waki. ‘Let the one who is present among you inform the one who is absent. He honored the nobles of every people who would come to him and make them leaders.” Ali then said. He would approve of that which was good and advocate it. would hold his tongue except in matters which concerned his companions.”
. he didn’t like meaningless conversation and liked to talk about how to help people].
did not sit down or stand up without mentioning God. easygoing by nature. he would not revile anyone. and contemplation. nor did he overly praise people. Whenever someone with whom he was sitting would tell him of his needs. “The Prophet of God. or saying a comforting word or a prayer for its fulfillment. estimation. nor would women be spoken of in a depraved way. And [in another narrative] they became equals regarding their rights in his eyes. modesty. “Then I asked him [Ali] about his gatherings and about what he did in them. He allowed his soul no portion of three things: hypocrisy. the old were honored. As for his contemplation. He was neither crude nor obstinate. They would come to the aid of the needy and would have compassion for the stranger. In these gatherings.3 They inclined to each other in affection out of devotion to God as humble people. acquisitiveness. and he forbade others also to reserve places for themselves [especially in mosques and public gatherings]. and mild mannered. you would imagine birds were sitting on their heads. He did not allow himself to engage in three things regarding people: he would not criticize others. When he would talk.Then Al-Husayn said. and he would not seek out others’ faults. and trust. peace be upon him. like?’” He [Ali] said.” He [Ali] said. As for his estimation. he would sit in the nearest available spot. He was not one to find faults in others. it was to take an impartial study of events and listening to the people in order to be just. He would speak of nothing unless he hoped a reward from God for it. His cheerfulness and open personality were felt by all the people. conducted himself among his close associates and servants.” Here ends the hadith of Sufyan ibn Waki. and he would be amazed by what amazed them. so he might use it in an exemplary way. Al-Husayn. He would give those seated near him his full share of attention in such a way that no one would think others had been given precedence over him. When one of them would talk. When someone would ask him to solve a problem. ‘Whenever you see someone seeking to solve a problem. patience. help him out. then he would end it or get up to leave. They came to have the right of mercy and compassion from him. and that which did not concern him. He feigned indifference to rude behavior. He would say. No voice would be raised. if possible. and he became like a father to them. peace be upon him. “His silences were for four situations: forbearance. ‘What was the silence of the Prophet of God. caution. he would not turn him away without solving it for him. “I said [to Ali].4 |
. dignified conduct. and none of the rude ones were made to despair of his kindness. They would speak about a subject that was brought up by the first until they had finished with it. nor did he reserve for himself fixed places among the people to be seated. nor would peoples’ errors be mentioned. they would talk but not quarrel in his presence. He wouldn’t interrupt another’s speech unless it got excessive or too long. He was not a clamorous loud-
mouth nor a repeater of obscenities. was unfailingly cheerful. “Assemblies with him were gatherings of gentleness. His caution was for four reasons: taking good speech or action into consideration. as they were close. abjuring the ugly and bad. He was patient with the stranger who had roughness in his speech. “The Prophet of God. peace be upon him. exerting his judgment to improve the situation of his
seasons | au t u m n – w i n t e r 2 0 0 3 . He would laugh at what they laughed at.” “And then I asked him [Ali] about how he. they would all listen attentively until he had finished. When he was silent. the ones sitting with him would be so still and quiet.” Ali responded. and he ordered that others follow this practice. he would bear with that person until that person left him. and the young were treated with gentleness. like the relation of parent and child. it was about what was eternal and what was transitory. His forbearance was part of his patience: he was not angered by that which was provocative. When he would go to visit a group. Through other narrators. distinguished only by virtue and devotion to God. so such would be left alone. Al-Hasan continues in the words of his brother.’ He did not seek praise but expected to be spoken of appropriately. peace be upon him.
this ayet is. first four successors. a refugee from Bulgaria.” often preSOCIAL AND THEOLOGICAL Relies. the taken by God until he had MOLOCHS OF CECIL B. At the top is the Besmele.’ fixed by the words. ending in supplications to the Prophet plus the calligrapher’s signature and date.” Other hilye texts exist. ‘Tell me about the description of the hilye text from Iman Tirmidhi’s Ashthe Prophet of God.” 1644-98 ad). “Yes. was no divinity but God Usually. an evil deed with another.
a blessed environment. Displaying a hilye in the home. workplace. until Under this is they would confess there a Qur’anic ayet (verse). or mosque was believed to provide The remainder of the text follows. from Ata ibn Yasar. You are My sercreation. the Ottoman calligrapher Bakkal Arif Efendi. [and] establishing ways to maintain the good order of his community in regard to this world and the next.” 5 In the art of calligraphy. peace be upon him. and a warnthe name of God. A beautifully printed version made the hilye accessible to people of lesser means. crooked people. a Turkish word a witness.4 | s e a s o n s
Hilal related to us. I would not have created the starry heavens. He did not answer BANALITY AND ITS HOME-MADE shape. “It is IMPLICATIONS OF AN IDOLATRY “He was not crude. straightened out the DEMILLE – ALL IN 23 YEARS. Jevdet Mehmet Pasha. you Muhammad and his family. grant [Muhammad] except as a mercy to the unimercy and peace to our master verse.” In the center. the er and as a protector of Merciful to His entire the weak. most often written in Sulus and Nesih scripts.”
[Muhammad] are of a tremendous nature. He took and I said.” The description is finished. surrounded by the names WEIRDNESS THAN THE but he would pardon and of the Prophet’s four FIRE-BELCHING BAALS AND forgive. He would not be main companions. but a handmade levha (panel of calligraphy) was expensive. was commissioned by the Ottoman Printing House to write a large hilye in Turkish. is the main text. Ottoman calligrapher Hafiz Osman Efendi He said. such as those related by Umm Ma’bad and Abu Hurayra. certainly.community. he was 4 the configuration we now associate with the described in the Torah in some ways as in the Qur’an: ‘O Prophet. “In good tidings. generone to shout and make a MORE TERRIBLE IN ITS LUMPEN ally within a crescent lot of noise in the marketplace. both small and large ver-
. nor from Suleyman. it is. a bringer of referring to the text. by the great
From the same work is a shorter. this form has been very significant. I have named you The One Who His believers. “We and open blind eyes and did not send you deaf ears and closed hearts. the Merciful to HE HAD TO DEAL WITH THE vant and prophet. “Truly.’” Shama’il al-Muhammadiyya and composed it in He said. and it is was he coarse.” or occasionally. Its text was composed by the Ottoman statesman. The Hilye in Calligraphic Art The first hilyes to be produced as an art form were. were it not for you. Very rarely. nor was he PRACTICE. “I met Abdullah ibn Amr ibn Al-As. O God. By God. very intriguing hilye text:
| au t u m n – w i n t e r 2 0 0 3 . WHICH WAS FAR …. In 1897. Both of these have been calligraphed by Ottoman artists in the 19th century. the whole work is finished with a hadith qudsi (a holy saying inspired by God but expressed in the words of the Prophet): “Were it not for you. (“the Second Sheikh. as far as we can tell. and author. thanks and praise to God for His aid. we have sent you as hilye. poet.
were garish or kitschy in design and have become historical curiosities of little merit. When I finished the text and sent it to him. which are not appropriate in classical Islamic calligraphy. It is a challenging and daunting undertaking due to the composition’s complex structure and layout. They sympathize with his terrors during the first revelations of the Qur’an and empathize with the huge burden he had to bear. 1876 ad) and Hasan Riza Efendi (d. the first to do so was Mehmed Es’ad Yesari Efendi (d. one of the most prominent illuminators in Turkey. not to the calligraphic composition of the hilye but to the physical. Muslims love Muhammad œ and commend him for always doing the right thing. my teacher. They appreciate his directness and clarity. the way to the well-lived life and thus the way to God. whatever its status. Hasan Celebi. It requires careful planning to bring balance and harmony to the work as a whole and to avoid creating focal spots. and Culture in Istanbul. There is nothing in the art of Islamic calligraphy quite like illuminating a hilye. so many generations later. 1920 ad) produced magnificent large-format hilyes. his warmth and bravery.” His presence must have been so striking that people saw right through him to the prophetical truth he taught. who. It is common for calligraphy students to compose a hilye when they are ready to receive the icazet (diploma). his courtliness and manliness. Most Muslims and historians of Islam know about the Prophet œ and his life. however. “He who has seen me in a dream has seen the truth. An interesting but questionable hadith. and spiritual description of the Prophet œ. The Prophet œ said. or even simply viewing. In 1988. showing us. he wrote the icazet text under it. and he will not be sent forth naked on the day of resurrection. for example. Sheikh Mustafa Bekir. it was presented to me at a ceremony at the headquarters of The Research Centre for Islamic History. Al-Hasan. informed me that I was ready to receive the icazet and told me to write the text but not to sign it. “He who sees my hilye after me. To see him in this
| au t u m n – w i n t e r 2 0 0 3 . through his life and teachings. The piece was then illuminated by Hasan Celebi’s son. Finally.
The Significance of the Hilye In the Hind hilye. Kadiasker Mustafa Izzet (d. Mustafa. it is as if he had actually seen me. grandson of the Prophet. He then took the piece to another calligrapher. folding. He will be safe from the trials of the grave. Art. Adoration is reserved for the Creator alone. “I asked my uncle Hind. of course. God will forbid the fire of Hell to touch him. In an authentic hadith. which was thought to be genuine until recently. which is an open book. Reading. the hilye was a beloved and honored work there. moral. wrote to the left of the icazet text the tasdik (confirmation of the icazet). œ said. about the hilye of the Prophet of God so that I might hold fast to it. may shed some light on the significance of the hilye.” This hadith. It is still an important part of the calligrapher’s repertoire.sions. some over four feet in height. The work is also done in Nestalik script. My case was typical. Other departures from the traditional format.4 |
. the hilye is executed in a small. Sometimes. 1789 ad). portable format (an album) as was done by Mehmed Shevki Efendi (1827-87 ad). After his as though we had known him. after examining it. son of Abu Hala. It gives us. a well-produced hilye can refresh the heart and mind. He is a daily presence and memory.” I believe this is a clue to the hilye concept. Attempts have been made to produce hilyes in other forms and layouts. But they do not and cannot adore6 him. Largely ignored outside of Ottoman Turkey. refers. even at his own expense. the Prophet œ said. and he who sees it out of love and desire for me. In addition. a kind of intimacy with the Prophet œ way is to allow him to show the way.
or American. which was far more terrible in its lumpen banality and its home-made weirdness than the fire-belching
ence of meanings. these eyewitness accounts. “His personality was the Qur’an. “to regard with loving admiration” and “to be extremely fond of. Images fixed in the imagination by countless Biblical epics. and he liked a good joke.” rather than the Arabic “^ilya. Returning over and over to these hilyes. a substantial literature developed devoted to the things he said and did (hadith) and. He made it abundantly clear that high ideals never justify bad behavior.4 | s e a s o n s
Baals and Molochs of Cecil B.
century scholar Al-Ajluni says this one was found to have been forged. Persian. See Isaiah 42:14 for a remarkable confluIn his book on popular hadiths. He was a man of humility but not humble. Since the death of the Prophet œ. In the hilyes. “hilye. and his social responsibilities but left private time for himself and God. I prefer to use the more easily pronounced Turkish version of the word. his
| au t u m n – w i n t e r 2 0 0 3 .
Editor’s note: Webster’s dictionary has three
definitions of “adore. Muhammad œ was such a guide to spiritual truth that his wife A’isha said of him. (London: Oxford University Press. The hilyes fit into this framework as they answer the questions. or effete wise men. a man who was complex yet straightforward. It is the privilege of the calligrapher to honor this man through art. we love him immensely œ. p.” with its hard ^. it is nearly completely ignored in other Islamic art traditions. and there wasn’t an ounce of hypocrisy in him. later. Turk. it is sound in meaning even if not an authentic hadith. and these hilye texts must have been very helpful in retaining a “memory vignette” his companions could pass to future generations. 47. while often entertaining. (Although the hilye occasionally appears in Persian art. volume 5 of the Nasser D. “What was he like? What kind of human being was he?” Hollywood has done prophets a considerable injustice. to his life and times and the circumstances of his prophecy (sirah).” The author uses “adore” here to mean specifically “to worship or honor as a deity or as divine” as opposed to the other two meanings. He had to deal with the social and theological implications of an idolatry practice.” It is not part of the truth to be Arab.” While we do not worship the Prophet. but he didn’t laugh too much. He was neither a braggart nor a ranter. They are depicted on screen as ranting. the model for humankind. yet in his opinion. He said what he meant and said it eloquently. flaky revolutionaries. Afghan. Muslims believe that Muhammad œ ushered in the adulthood of humanity: Islam would be enough. DeMille – all in 23 years.
. nor was he quick to anger. The hilyes offer a far different picture of a prophet – especially of the one who declared he was the last prophet.)
This last item comes via different narrations.
Because the word has become known to
connoisseurs and historians of Islamic art primarily through calligraphic works composed by Ottoman calligraphers. He was the Prophet of God. yet he did not boast of it.✺
Safwat. do not prepare the mind for the depiction of an actual prophet that we find in the hilye texts nor does the image (or non-image) portrayed in the movie The Message which characterizes the Prophet Muhammad œ as a 1960’s-style social revolutionary.death. we find a man who was not physically remarkable yet was attractive to all who saw him – a man who stood out among his peers. people wanted to remember him. 1996). Religion is to seek the truth and try to live by it. the 18th
friends. The Art of the Pen: Calligraphy
of the 14th to 20th Centuries. He loved the company of women. one can savor the wonder of the Prophet œ and the awesome mystery of the Creator. He made time for his family. Nabil F. ill-clad madmen. Khalili Collection of Islamic Art.