Item Number: 427
۩ Country of Origin: Turkey
۩ Subject: Surah al Hadeed
۩ Calligrapher: Ayten Tiryaki
۩ Edition: Limited High Quality Lithograph
۩ Size: 65 x 97 cm
Rumi's Garden is proud to present the traditional Quranic Turkish calligraphy of Ayten Tiryaki. Ayten Tiryaki was born in Ordu in 1961. In 1983 she graduated from the Faculty of Theology of Ankara University with a master's degree. She continued her studies on classical arts she started in Ankara in 1978 in Istanbul. In 1983, Tiryaki began to receive calligraphy lessons from Hattat Hasan Çelebi. In 1989, she received her first call as a female calligrapher from Çelebi. Çiçek Derman and İnci Ayan Birol also received a grant for illumination. Tiryaki participated in many exhibitions both at home and abroad. There are books and plates printed by the artist whose works are found in various collections. Tiryaki, who continues to educate students and art in line and illumination courses, has given illumination to fifteen students and seventeen students to date.
Some scholars consider Surah al-Hadid Makkan, while most consider it Madinan. The sixth/twelfth-century commentator Ibn Attiyyah proposes a potential resolution to this dispute, saying that it has Madinan verses, but it appears that its middle part is Makkan. It takes its name from the phrase We sent down iron in v. 25. Al-Hadid is the first in a group of five surah's known as “The Glorifiers” (al-Musabbiḥat ), meaning those surahs that begin with a glorification of God. According to a hadith, “Within [the Glorifiers] there is a verse that is better than a thousand verses”. Some scholars are of the opinion that this hadith refers to v. 3 of this sūrah, while others propose that it refers to the last verse of Surah 59, al-Hashr.
Al-Hadid begins with six verses that emphasize the Omnipresence and Omnipotence of God. The next five verses (vv. 7–11) then enjoin belief in God and spending one’s wealth in the way of God. This is followed by four verses (vv. 12– 15) that contrast the fate that awaits the believers and the hypocrites on the Day of Judgment. The fourth and longest section (vv. 16– 24) begins with a call in v. 16, which most say is to believers, to humble or soften their hearts to the remembrance of God. It then discusses the ephemerality of this world and the illusory nature of its delights, continuing the call to spend of one’s wealth from the second section and the contrast between believers and disbelievers from the third.
The last section (vv. 25– 29) extends the discussion to the People of the Book, criticizing them for having failed to be true to their prophets and calling upon them to believe in the prophethood of Muhammad.