ARTIST BIOAbdushakur (b. 1405 AH / 1985 CE, New York City) is a United Kingdom–based Latin American Muslim artist of Guatemalan and Ecuadorian descent. He works exclusively in non-figurative pen-and-ink drawing.His practice is structured through an aniconic methodology derived from the Prophetic prohibition on taṣwīr (image making). Executed entirely by hand with technical pen and ink on archival paper, his works are produced through sustained, incremental mark-making. This process rejects preparatory composition, mechanical assistance, or digital mediation, generating continuous fields that foreground duration, material consistency, and procedural discipline.His drawings constitute Ṣaḥīfat al-Ṣabr (The Scroll of Patience), a cumulative manuscript where individual works function as both autonomous units and sequential components of an unbroken record. Governed by the principles of:al-itqān (precision)
indibāṭ (structural discipline)
ṣabr (patience/endurance)
The corpus treats time and labor as formal conditions. Figuration and expressive authorship are systematically refused in favor of repetition, continuity, and rule-based execution, situating the work within a framework of devotional abstraction.Abdushakur maintains an integrated self-archival system recording the production and custodial status of each issued work. His drawings are held in private collections across the United States, Egypt, and Europe, forming an ongoing practice grounded in lived experience and structured through aniconism following his shahādah.

METHODDiscipline and FrameworkThe practice is governed by an aniconic protocol rooted in the Prophetic prohibition on image-making (taṣwīr). This is realized through a rule-governed manual drawing system and continuous procedural execution. Each work belongs to a single cumulative corpus, Ṣaḥīfat al-Ṣabr (The Scroll of Patience), where inclusion is contingent upon full compliance with the governing method.Execution ProtocolProduction is executed exclusively by hand using a 0.30 mm Staedtler Marsmatic 700 technical pen and Dr. Ph. Martin’s Black Star India Ink on archival Bristol paper. No preparatory sketching, compositional planning, mechanical reproduction, or digital processes are employed. Mark-making proceeds incrementally and continuously; each mark registers time, pressure, and positional control. Duration is treated as a primary material parameter.Formal ConstraintsThe work is strictly non-figurative and non-imitative. Visual structure emerges through repetition, density, and controlled variation within a fixed procedural logic. Areas of reserve (uninked fields) function as structural intervals within the overall continuum.Standardized FormatsWorks are issued in three primary formats, each functioning as an independent unit and a sequential component of the larger manuscript:جزء (Juz’ / Fragments): 27.9 × 35.5 cm
مقتطف (Muqtaṭaf / Excerpt): 50 × 70 cm
ورقة كبرى (Waraqah Kubrā / Monument): Large-scale Codex Sheet
Archival and Issuance SystemAll works are documented through a dedicated self-archival framework recording execution data, classification, and custodial placement. Release is conditional upon methodological compliance; any deviation from the protocol renders a work ineligible for inclusion in the corpus.Material Ethicالإتقان (al-itqān, precision), انضباط (indibāṭ, structural discipline), and الصبر (ṣabr, patience/endurance) function as operational requirements rather than aesthetic preferences. The method treats consistency of line, continuity of process, and completion of duration as criteria of correctness.

FRAMEWORK: Creed and OrientationThe conceptual framework of this practice derives from the Qurʾān, the Sunnah, and the transmitted understanding of the righteous predecessors (al-Salaf al-Ṣāliḥ). The orientation follows the Atharī (Salafī) creed, prioritizing textual sources and their early interpretation.Note: This framework reflects personal study rather than formal religious training and is presented solely as contextual background to the artistic practice.INFLUENCES & LINEAGEThe methodology is rooted in personal study and exposure to teachers within the Salafī tradition.FOUNDATIONAL TEACHERSImam Aḥmad ʿAbd al-Salām al-Ghanī (Masjid at-Tawheed, Middletown, NY): Introduced the study of Qurʾān, Sunnah, Arabic and classical and contemporary scholarship.Imam Abū Muḥammad ʿAbd al-Raʾūf Shākir: Provided instruction in Arabic and the jurisprudence of image-making (taṣwīr). His compilation, The Islamic Ruling Concerning Tasweer, is a primary reference.Classical Scholarship
Engagement with the broader Sunni tradition includes works by:
• Imam Aḥmad ibn Ḥanbal رحمه الله
• Imam al-Nawawī رحمه الله
• Imam Ibn Taymiyyah رحمه الله
• Imam Ibn al-Qayyim رحمه الله
• Imam Ibn Rajab رحمه الله
• Imam Ibn al-Jawzī رحمه الله
• Foundational texts: Kitāb al-Tawḥīd
Contemporary Voices
Scholarly influence is drawn from lectures and writings of:
• Shaykh Muḥammad Saʿīd Raslān حفظه الله
• Shaykh ʿAbd al-ʿAzīz ibn Bāz رحمه الله
• Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله
• Shaykh Muḥammad Nāṣir al-Dīn al-Albānī رحمه الله
• Shaykh Ṣāliḥ al-Fawzān حفظه الله
• Shaykh ʿAbd al-Muḥsin al-ʿAbbād حفظه الله
English-language teachers: Dr. Ṣāliḥ al-Ṣāliḥ رحمه الله, Dāwūd Adib, Abu Yusuf Khalifa
TEXTUAL INFLUENCES ON IMAGE-MAKINGThe rejection of figurative imagery is derived from Prophetic narrations on taṣwīr and their explanation in later scholarship.Key Reference: The Islamic Ruling Concerning Tasweer by Abū Muḥammad ʿAbd al-Raʾūf Shākir.
Islamic Aesthetics: Lois Ibsen al Faruqi (Islam and Art, An Islamic Perspective on Symbolism in the Arts) and Idham Mohammed Hanash (The Theory of Islamic Art).
Western Art Discourse: Jacques Barzun (The Use and Abuse of Art) and James Elkins (On the Strange Place of Religion in Contemporary Art).
POSITIONThe material referenced here does not constitute religious verdicts or legal rulings. It represents a personal framework of study informing the artistic methodology. Correctness belongs to Allah alone; any error remains the responsibility of the author.