Splitting the Moon: A Collection of Islamic Poetry

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Many modern writers in the Arab world began their literary careers by practising poetry, including Iman Mersal, Nouri al-Jarrah, and Maram al-Masri. The Muʿtazila school and philosophy also developed in al-Andalus, as attested to in the book of Ibn Mura (931). [4] On language [ edit ] Arabic literature in al-Andalus began with the Umayyad conquest of Hispania starting in the year 711. The 20th century Moroccan scholar of literature Abdellah Guennoun cites the Friday sermon of the Amazigh general Tariq ibn Ziyad to his soldiers upon landing in Iberia as a first example. [5] They later wrote annals in the format of al-Tabari's text History of the Prophets and Kings, which Ibn Sa'd [ ar] (980) complemented with contemporary annals. [4] Most historians were interested in the history of Hispania, tracing the chronology of its history by kings and princes. [4] Encyclopedias of people also became popular, such as encyclopedias of judges, doctors, and writers. [4] The most important of these was told the history of al-Andalus from the Islamic conquest to the time of the author, as seen in the work of the Umayyad court historian and genealogist Ahmed ar-Razi (955) News of the Kings of al-Andalus ( أخبار ملوك الأندلس وخدمتهم وغزواتهم ونكباتهم) and that of his son Isa, who continued his father's work and whom Ibn al-Qūṭiyya cited. [13] [14] ar-Razi was also cited by Ibn Hayyan in Al-Muqtabis [ ar]. [4] The most important historical work of this period was Said al-Andalusi's Tabaqat ul-Umam, which chronicled the history of the Greeks and the Romans as well. [4] On geography [ edit ] Abu Nuwas was close to the entourage of the Caliph Al-Ma'mun, entertaining him and his followers with jokes, anecdotes and lustful verses. On his death bed he repented his sins and died as a Muslim.

G. J. Toomer (1996), Eastern Wisedome and Learning: The Study of Arabic in Seventeenth-Century England, p. 222, Oxford University Press, ISBN 0-19-820291-1. Cornell, Vincent, ed. (1996). The Way of Abu Madyan. Cambridge: Islamic Texts Society. p.2. ISBN 0-946621-35-7. Never give up making dua to Allah. It may not happen now, and it may not happen next month, but it will happen when Allah knows it’s best for you. Grant us what we desire if it is good for us. And if it is bad for us remove it from our lives leaving no trace of desire for it in our hearts.

5. When We Could Never Get Enough of Our Fajr Blessings.

a b c d Hämeen-Anttila, Jaakko (2002). Maqama: A History of a Genre. Otto Harrassowitz Verlag. ISBN 978-3-447-04591-9. Literary production continued despite the devastating effect the Almohad reforms had on cultural life in their domain. Almohad universities continued the knowledge of preceding Andalusi scholars as well as ancient Greco-Roman writers; contemporary literary figures included Ibn Rushd ( Averroes), Hafsa bint al-Hajj al-Rukuniyya, Ibn Tufail, Ibn Zuhr, Ibn al-Abbar, Ibn Amira and many more poets, philosophers, and scholars. The abolishment of the dhimmi status further stifled the once flourishing Jewish Andalusi cultural scene; Maimonides went east and many Jews moved to Castillian-controlled Toledo. [47] Philosophy [ edit ] Al-Mutanabbi was killed by bandits while travelling from Ahvaz in modern-day Iran: his influence at the time was such that news of his death reverberated like thunder around the Muslim world. You can share Islamic poetry with friends and on social media so that other people can be motivated by it.

a b Bongianino, Umberto (Feb 8, 2018). The Ideological Power of Some Almohad Illuminated Manuscripts (Lecture). Andalusi literature was heavily influenced by Eastern styles, with court literature often replicating eastern forms. [21] Under Abd al-Rahman II, came Ziryab (857)—the mythic poet, artist, musician and teacher—from the Abbasid Empire in the East. [4] He gave Andalusi society Baghdadi influence.

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Other poets may have their own famed works, but al-Qais is considered by many to be superior because of his astonishing metaphors and beautiful verses, which echo his desire to be a worthy lover, wise man, warrior and master. Such work, which he perfected, has gone on to heavily influence the writing of those who followed. a b "المعتمد بن عباد: الشاعر العاشق والملك الضائع". إضاءات (in Arabic). 2015-03-02 . Retrieved 2020-08-06. The agriculturalist Ibn al-'Awwam, active in Seville in the late 12th century, wrote Kitab al-Filaha [ ar], considered the most comprehensive medieval book in Arabic on agriculture. [63] Ibn Khaldun considered it a revision of Ibn Wahshiyya's Nabataean Agriculture. [64] Nasrid period (1238–1492) [ edit ] The Court of the Myrtles of the Alhambra featured 11 qasā'id by Ibn Zamrak, 8 of which remain. [4] When you forget that you need Allah (God), He puts you in a situation that causes you to call upon Him. And that’s for your good.

a b Meri, Josef W. (2005-10-31). Medieval Islamic Civilization: An Encyclopedia. Routledge. ISBN 978-1-135-45603-0. Mersal's poems delve into the personal and banal but then morph into metaphors about life, travel and motherhood. Raymond P. Scheindlin, ed. (1974). Forme and Structure in the Poetry of al-Muʿtamid Ibn ʿAbbād. Brill Archive. p.24. ISBN 90-04-03890-6.The Lāmiyyāt ‘al-Arab (the L-song of the Arabs) is the pre-eminent poem in the surviving canon of the pre-Islamic ' brigand-poets' (الـشـعـراء الـصـعـالـيـك al-shu‘arā’ al-ṣa‘ālīk). It was included in the seminal anthology of pre-Islamic verse, the eighth-century CE Mufaḍḍaliyāt, and attracted extensive commentary in the medieval Arabic tradition. The poem also gained a foremost position in Western views of the Orient from the 1820s onwards. [1] The poem takes its name from the last letter of each of its 68 lines, L (Arabic ل, lām). The poem is traditionally attributed to the putatively sixth-century CE outlaw (ṣu‘lūk) Al-Shanfarā, but it has been suspected since medieval times that it was actually composed during the Islamic period, conceivably—as reported by the medieval commentator al-Qālī (d. 969 CE) -- by the early anthologist Khalaf al-Aḥmar. [2] The debate has not been resolved; if the poem is a later composition, it figures al-Shanfarā as an archetypal heroic outlaw, an anti-hero nostalgically imagined to expose the corruption of the society that produced him.

The prophetic biography Kitab al-anwar (or Libro de las luces) of Abu al-Hasan Bakri—or else the work on which his final redaction was based—was in circulation in al-Andalus in the 12th century, when a translation into Latin was made for the Corpus Cluniacense. Sometime between the 11th and 13th centuries, the work was also translated into Andalusi Romance, presumably in the Christian North. Several aljamiado manuscripts are known, that is, Romance copies written in Arabic script. The earliest is from 1295. [56] On history [ edit ] Abdul Wahab al-Bayati, 73; Iraqi Poet and Innovator in His Art[ https://www.nytimes.com Aug 5, 1999] When literary figures sensed the decline of Andalusi poetry, they began to gather and anthologize: Ibn Bassam wrote Dhakhīra fī mahāsin ahl al-Jazīra [ ar], al-Fath ibn Khaqan wrote " Qalā'id al-'Iqyān" ( قلائد العقيان), Ibn Sa'id al-Maghribi wrote Al-Mughrib fī ḥulā l-Maghrib and Rayat al-mubarrizin wa-ghayat al-mumayyazin. [4] Up until the departure of the Muslims from al-Andalus, there were those who carried the standard of the muwashshah, such as al-Tutili (1126) and Ibn Baqi (1145), as well as those such as Ibn Quzman (1159) who elevated zajal to the highest of artistic heights. [4] The zajal form experienced a rebirth thanks to Ibn Quzman. [4]Koningsveld, Pieter Sjoerd van (1994). "Christian Arabic Literature from Medieval Spain: An Attempt at Periodization". In Samir Khalil Samir; Jorgen S. Nielsen (eds.). Christian Arabic Apologetics during the Abbasid Period (750–1258). E. J. Brill. The collection Al-ʿIqd al-Farīd by Ibn Abd Rabbih (940) could be considered the first Andalusi literary work, though its contents relate to the Mashriq. [4] Among the Mashreqi poets most influential in the Maghreb was al-Mutanabbi (965), whose poetry was commented on by al-A'lam ash-Shantamari [ ar], Ibn al-Iflili [ ar], and Ibn Sidah. [4] The court poets of Cordoba followed his footsteps in varying and mastering their craft. [4] The maqamas of the Persian poet Badi' al-Zaman al-Hamadani were also embraced in al-Andalus, and influenced Ibn Malik, Ibn Sharaf, and Ibn al-Ashtarkuwi al-Saraqusti [ ar]. [23] [21] The maqama known as Al-Maqama al-Qurtubiya, attributed to al-Fath ibn Khaqan, is notable as it is a poem of invective satirizing Ibn as-Sayid al-Batalyawsi [ ar]. [21] According to Jaakko Hämeen-Anttila, the use of the maqama form for invective appears to be an Andalusi innovation. [21] ISBN 978-2-7451-8292-0. OCLC 949484459. {{ cite book}}: CS1 maint: numeric names: authors list ( link)