Splitting the Moon: A Collection of Islamic Poetry

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Fierro, Maribel (2016). "How Do We Know about the Circulation of Books in al-Andalus? The Case of al-Bakrī's Kitāb al-Anwār". Intellectual History of the Islamicate World. 4: 152–169. doi: 10.1163/2212943X-00401009. hdl: 10261/193376. For centuries, the classic Arabic poem was dominated by the ode – a poem directly about someone or something. Then, during the 1940s, Iraqi poets such as the pioneering Nazik al-Malaika, started to adapt a modern approach that mixed classical structure with western influences including TS Eliot. Wild, Stefan (2015). Maurice A. Pomerantz and Aram A. Shahin (ed.). The Heritage of Arabo-Islamic Learning. Brill. p.543. ISBN 9789004307469. Ibn Sa'id al-Maghribi wrote Al-Mughrib fī ḥulā l-Maghrib citing much of what was published in the field beforehand. [4] On geography and travel writing [ edit ]

The literature of the Mozarabs is bilingual in Latin and Arabic. Mozarabs were originally those Christians living under Islamic rule following their own Mozarabic rite. Many continued to live under Christian rule while keeping their distinctive rite down to the 14th century. The switch from a predominantly Latinate culture to an Arabic one was already well underway in the mid-9th century. The use of Arabic by Mozarabs rapidly declined in the late 13th century. [31] He was the first Muslim author to receive such a prize. [25] With regard to religion Mahfouz describes himself as, "a pious moslem believer". [26] Orhan Pamuk It might be expected that a new and vigorous religion would stimulate a new religious literature to sing of its greatness and glory. This, however, was not the case. Maybe the once-boastful poets felt, at least for a while, that they were nothing but humble servants of God. At any rate, no major poet was inspired by the birth and astonishingly rapid expansion of Islam. Only much later did poets claim that their work was the “heritage of prophecy” or draw upon a tradition that calls the tongues of the poets “the keys of the treasures beneath the Divine Throne.” The old traditional literary models were still faithfully followed: a famous ode by Kaʿb, the son of Zuhayr, is different from pre-Islamic poetry only insofar as it ends in praise of the Prophet, imploring his forgiveness, instead of eulogizing some Bedouin leader. Muhammad’s rather mediocre eulogist, Ḥassān ibn Thābit (died c. 659), also slavishly repeated the traditional patterns (even including the praise of wine that had been such a common feature of pre-Islamic poetry at the court of al-Ḥīrah, despite the fact that wine had been by then religiously prohibited).

Dante Alighieri's Divine Comedy, considered the greatest epic of Italian literature, derived many features of and episodes about the hereafter directly or indirectly from Arabic works on Islamic eschatology: the Hadith and the Kitab al-Miraj (translated into Latin in 1264 or shortly before [15] as Liber scalae Machometi, "The Book of Muhammad's Ladder") concerning Muhammad's ascension to Heaven, and the spiritual writings of Ibn Arabi. Court poetry followed tradition until the 11th century, when it took a bold new form: the Umayyad caliphs sponsored literature and worked to gather texts, as evidenced in the library of al-Hakam II. [4] As a result, a new school of court poets appeared, most important of whom was Jaʿfar al-Muṣḥafī [ ar] (982). [4] However, urban Andalusi poetry started with Ibn Darraj al-Qastalli (1030), under Caliph al-Mansur, who burned the library of al-Hakam fearing that science and philosophy were a threat to religion. [4] Sa'id al-Baghdadi [ ar] and Yusuf bin Harun ar-Ramadi [ ar] were among the most prominent of this style and period. [4] In English, Islamic poetry now tends to be free-form (unrhymed). Current Muslim poets in English include Rafey Habib, Joel Hayward, Dawud Wharnsby, and the late Daniel Moore.

Literature flourished in the Almoravid period. The political unification of Morocco and al-Andalus under the Almoravid dynasty rapidly accelerated the cultural interchange between the two continents, beginning when Yusuf Bin Tashfiin sent al-Mu'tamid ibn Abbad into exile in Tangier and ultimately Aghmat. [38] [39] The 1988 Nobel Prize in Literature was given to the Egyptian author Naguib Mahfouz (1911–2006), "who, through works rich in nuance—now clear-sightedly realistic, now evocatively ambiguous—has formed an Arabian narrative art that applies to all mankind". [23] [24]

10. When We Knew Allah Was There to Listen to Us Always.

Key early adab anthologies were the al-Mufaḍḍaliyyāt of Al-Mufaḍḍal al-Ḍabbī (d. c. 780 CE); Abū Tammām's Dīwān al-Ḥamāsa (d. 846 CE); ʿUyūn al-Akhbār, compiled by Ibn Qutayba (d. 889 CE); and Ibn ʿAbd Rabbih's al-ʿIqd al-Farīd (d. 940 CE). [19] Role in Islamisation [ edit ] The desire to preserve words of wisdom is best reflected in the sayings attributed to ʿAlī, the fourth caliph (died 661). These, however, were written down, in superbly concise diction, only in the 10th century under the title Nahj al-balāghah (“The Path of Eloquence”), a work that is a masterpiece of the finest Arabic prose and that has inspired numerous commentaries and poetical variations in the various languages of the Islamic world. Umayyad dynasty 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. But what if I told you that poetry’s biggest hedonist wasn’t from the Bacchanalian ancient world, or even Britain’s heady Romantic movement – but was a half-Arab, half-Persian scholar from the early age of Islam? In contrast with the circumstances in the Visigothic invasion of Iberia, the Arabic that came with the Muslim invasion had the status of "a vehicle for a higher culture, a literate and literary civilization." [6] From the eighth to the thirteenth century, the non- Latin forms of intellectual expression were dominant in the area. [6] Umayyad period (756–1031) [ edit ]