When millions of Muslims turn toward the Kaaba in Mecca for prayer, few may realize that the sweeping gold calligraphy on its iconic black cloth, the Kiswa, bears the legacy of a single artist — Abdul Rahim Amin Bukhari.
A master calligrapher from Mecca, Abdul Rahim Amin Bukhari dedicated his life to adorning Islam’s holiest site with words of divine beauty. His name, though not widely known outside Saudi Arabia, lives on in gold thread, etched into the sacred fabric that veils the Kaaba.
Abdul Rahim Amin Bukhari was born in 1917 in Mecca — a city pulsing with spiritual rhythm and Islamic tradition. As a boy surrounded by centuries-old mosques and devotional art, Bukhari was drawn to Arabic calligraphy early in life. What began as a childhood passion grew into a lifelong vocation.
At just 15, he joined the Kiswah Factory, newly established in 1927 by King Abdulaziz. This factory, devoted to producing the Kaaba’s annual covering, became the cradle of his artistic journey. Bukhari trained under the best, learning the subtle curves and disciplined elegance of classical scripts.
By the 1930s, he had risen to become chief technician, and eventually deputy director by the 1960s. His path was defined not only by artistic talent, but by humility and devotion.
Every year, the Kiswa is renewed — a majestic cloth of black silk, embroidered with Qur’anic verses in gold and silver thread. Its creation is a sacred task, and for decades, Bukhari was the pen behind its powerful script.
Specializing in the Thuluth script — a flowing, monumental style favored for religious inscriptions — Bukhari laid out every curve and flourish of the divine text. His designs set the standard, and to this day, artisans use his original layouts when crafting the Kiswa’s golden band (known as the hizam). His was not merely a job; it was an offering.
More than a technician, he was the soul of the Kiswa’s design. The gold lettering that millions of pilgrims see and touch was once inked by his hand on tracing paper, then embroidered stitch by stitch by a team he led and trained.
A Historic Commission: The Kaaba Door of 1944
One of the defining moments in Bukhari’s career came in 1944, when King Abdulaziz ordered the creation of a new door for the Kaaba. The old door, weathered by time, was to be replaced with a gilded masterpiece — and it was Bukhari who was asked to inscribe it with sacred text.
His calligraphy, rendered in bold Thuluth script, graced the new door’s copper and silver panels. The shahada (Islamic testimony of faith), the names of God, and select Qur’anic verses adorned its surface. These inscriptions were engraved into the metal by artisans, preserving Bukhari’s artistry in gleaming permanence.
This door, installed in 1947, became a symbol not just of royal generosity, but of spiritual craftsmanship. It was the first of two Kaaba doors Bukhari worked on — the second being the current door installed in 1979, which also features his calligraphy.
The Man Behind the Script
Though quiet and devoted, Bukhari’s work earned him respect at the highest levels. He wrote verses for early Saudi flags in the 1930s, crafted inscriptions for ceremonial mosque curtains, and even lettered the Rawdah curtain in Medina. King Faisal recognized his service by having Bukhari’s name woven into the Kiswa itself — a singular honor that continues to this day.
Visitors to Mecca who gaze upon the Kaaba’s belt will find his name hidden in gold — Abdul Rahim Amin. It is a subtle yet profound tribute to the man who helped shape the visual identity of Islam’s holiest structure.
A Living Legacy in Silk and Gold
Even after his passing in the late 1990s, Abdul Rahim Amin Bukhari’s calligraphy remains alive, literally sewn into the Kaaba each year. His templates are still used for the Kiswa’s verses, his scripts guide modern artisans, and his legacy continues to bridge art and worship in the most sacred way imaginable.
In the world of Islamic calligraphy, Bukhari stands as a pillar — not only for his mastery of pen and ink, but for how his work sanctified space. Every Muslim who looks at the Kaaba is unknowingly reading the words he shaped. Every stitch of gold thread reflects his lifelong devotion to making divine words beautiful.
The Central Bank expects to establish at least 10 full-fledged Islamic banks by 2030. Also, “Islamic windows” — branches providing Sharia financial services — will appear in three state banks. The Central Bank considers Islamic finance as a tool for withdrawing funds from the shadow economy.
Why is this important
According to a UNDP survey, 68% of Uzbekistan’s population does not want to use traditional banking services due to religious beliefs. Launching Islamic banks will expand financial inclusion, increase bank assets, and reduce the share of the shadow economy. This is the largest transformation of the financial system since independence.
What happened
Draft law
The document introduces the concepts of “Islamic banking activity”, “Islamic financial operations”, “investment deposit”, and others. A separate license is provided for Islamic banks. Classical banks will be able to organize “Islamic windows” if they have a license.
Islamic products: Murabaha (deferred trade financing), Mudaraba (investment partnership), Mushoraka (joint venture), Wakala (agency financing), Salam (prepayment of goods).
Features of regulation
Assessment of demand
The Deputy Chairman of the Central Bank clarified: when we talk about 50-60% of the population preferring Islamic finance, we are talking about those who prefer it. Those who categorically refuse traditional services are significantly fewer.
Context
Islamic finance prohibits the collection of interest (riba) and speculative operations. Instead, partnership models are used, where the bank and the client share profits and risks. Uzbekistan is a predominantly Muslim country (90%+ of the population), where a significant portion of citizens avoid traditional banks for religious reasons.
Creating 10 Islamic banks by 2030 is an ambitious task, given that there are currently around 35 commercial banks operating in the country. “Islamic windows” in state banks will allow large players (Uzpromstroybank, Halyk Bank, Asaka Bank) to enter a new segment of clients without creating separate structures.
The Central Bank sees Islamic finance as a tool for combating the shadow economy: religiously motivated citizens who do not trust traditional banks will be able to legalize funds through Sharia products.
A separate tax regime may include benefits for Murabaha-type operations, where the bank formally purchases goods and resells them to the client with a markup — to avoid double taxation.