Academic literature on the topic 'Arabic Islamic poetry'
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Journal articles on the topic "Arabic Islamic poetry"
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Bano, Dr Najma, and Saeeda Bano. "Poetry in the light of Islamic law." Al Khadim Research journal of Islamic culture and Civilization 3, no. 1 (2022): 85–91. http://dx.doi.org/10.53575/arjicc.v3.01(22)a6.85-91.
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Poetry is one of the oldest, most prestigious arts therefore there have been countless poets, critics and researchers on poetry across history, Arabic poetry has played a vital role in the Arabic culture and heritage, it has also passed by many changes throughout history until it reached in the form we see today, in this article we searched about the relation of Arabic poetry with the Islamic law and the influence it has on it as well as the part it plays in it, it is also a response to those who see poetry as a lost and dark art. However, the poetry concerned with the Islamic law has always been honest and pure and has been a tool to explain, express and teach.
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Huwaida. "SPIRITUAL VALUES IN PRE-ISLAMIC ARABIC LITERATURE." FITRAH: International Islamic Education Journal 4, no. 1 (2022): 41–53. http://dx.doi.org/10.22373/fitrah.v4i1.1986.
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Poetry is an accumulation of beauty and imagination in the form of compositions that represent the subtlety of feelings and have messages that penetrate the recesses of the soul. Although the poetry comes from a time when there was not yet has a light of divine truth, there has been poetry with spiritual values touching the spiritual experiences. Therefore, this study aims to examine poetry that has spiritual value in pre-Islamic Arabic literature. Content-analysis is applied to find the spiritual values in a selected poetry. The result shows that spiritual values emerged such as kindness and compassion for others; generosity; deep thoughts about death; peacefulness; keeping promise; sincerity.
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Abd karim, Norhayati. "PERANAN SYAIR ARAB DALAM KARYA MASYARAKAT TEMPATAN MENYUMBANG KEPADA PEMBANGUNAN PENDIDIKAN ISLAM DI ALAM MELAYU." Asian People Journal (APJ) 6, no. 1 (2023): 124–32. http://dx.doi.org/10.37231/apj.2023.6.1.411.
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Abstract: Arabic literature, especially poetry, is well-known in the Malay World. Despite not being fluent in Arabic, the emergence of Arabic poetry contributes to enhancing Islamic teaching. With the existence of Arabic poetry in the Malay world, students show interest in studying it. They pursue their studies in Arab countries until they become poets and masters of Arabic poetry among Malay Islamic scholars. This research was carried out qualitatively through interviews, document references, book consultations, and visits to several Muslim cemeteries in Indonesia and Brunei Darussalam. The objective of this research is to explain the function of Arabic poetry in the field of Islamic education in the Malay world. According to the study's findings, using Arabic poetry in teaching and learning can help develop knowledge in Islamic studies in both the past and present generations.
 Keywords: Arabic Poems; Education; Malay Islamic Scholars; Malay
 Abstrak: Kesusasteraan Arab, terutamanya syair, sangat terkenal di Alam Melayu. Walaupun tidak lancar dalam bahasa Arab, kemunculan syair Arab menyumbang kepada meningkatkan pengajaran Islam. Dengan adanya syair Arab di Alam Melayu, pelajar menunjukkan minat untuk mempelajarinya. Mereka mengejar pelajaran mereka di negara Arab sehingga menjadi penyair dan pakar syair Arab di kalangan para Ulama Melayu. Kajian ini dilakukan secara kualitatif melalui temu bual, rujukan dokumen, konsultasi buku, dan lawatan ke beberapa perkuburan Muslim di Indonesia dan Brunei Darussalam. Objektif kajian ini adalah untuk menjelaskan fungsi syair Arab dalam bidang pendidikan Islam di dunia Melayu. Menurut hasil kajian, menggunakan syair Arab dalam pengajaran dan pembelajaran dapat membantu membangunkan pengetahuan dalam pengajian Islam dalam generasi lalu dan masa kini.
 Kata kunci: Syair Arab; Pendidikan; Ulama Melayu; Melayu
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Schmid, Nora K. "Louis Cheikho and the Christianization of Pre-Islamic and Early Islamic Ascetic Poetry." Philological Encounters 6, no. 3-4 (2021): 339–73. http://dx.doi.org/10.1163/24519197-bja10025.
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Abstract Using the Jesuit scholar Louis Cheikho’s (1859–1927) work on pre-Islamic and early Islamic ascetic poetry as a focal point, this article examines two strategies which contemporary and later scholars accused Cheikho of using to falsify the Arabic literary heritage. Cheikho de-Islamized Arabic language texts through editorial interventions, as evinced by his edition of the Dīwān of the Abbasid ascetic poet Abū al-ʿAtāhiya. Furthermore, he overtly laid claim to the past by Christianizing pre-Islamic poetry. In his work al-Naṣrāniyya wa-ādābuhā bayna ʿarab al-jāhiliyya, Cheikho tried to establish the “origins” of Arabic cultural and literary production in Christianity. He did so in response to Arab and European intellectuals who challenged the Christian contribution to Arabic. Above all, he rejected racist ideas embedded in nineteenth-century European philology, notably the denigration of Semitic languages and their speakers based on the “Aryan”/“Semite” binary in Ernest Renan’s (1823–1892) work.
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Jalees, Rasha, and Mohammad AL- Qudah. "The Transcendent in Literature." Dirasat: Human and Social Sciences 49, no. 1 (2022): 290–304. http://dx.doi.org/10.35516/hum.v49i1.1660.
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Arabic poetry has changed after the advent of Islam; that poets started to adopt Islamic concepts and values to create a new method of rising and boasting and searching for the metaphysical and the abstract. This new vision was accompanied with the Islamic entity and the elevated abstract; thus, this has influenced poets’ vocabulary, methods, and poetic diction. This research aims to uncover the elevated intellectual transformations that Islam came up with in the Arabic poetry and their influence upon the Arabic poem and its subjects in the Islamic age. This is done by showing the religious elevated meaning and the humane tendency that is embodied in poetic patterns that reflected Islam as a big intellectual authority on the Arabic poetry. The study has examined three poetic patterns which are: the self-religious pattern in the poetry of Hassan Bin Thabit; the second pattern is the world of platonic love in the poetry of Jameel Buthaina. The last pattern discusses the horizon of liberty, sacrifice and the concept of life and death in the poetry of “Khawarej.”
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Gabr, Intidhar Ali. "The Arab-Islamic evoke in Borges’ poetry." Journal of the College of languages, no. 48 (June 1, 2023): 109–27. http://dx.doi.org/10.36586/jcl.2.2023.0.48.0109.
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This article deals with the Arab-Islamic influence on the Argentine writer Luis Jorge Borges who is considered one of the greatest writers of the twentieth century. He speaks many languages and has a very significant cultural background. He is known for his great love of the Arabic language and his deep knowledge of oriental culture. Islamic and Arabic themes have always been present in his literary works and his writing style, whether in a novel, essay, or poetry. This descriptive study tries to study how the author uses Arabic material to express other ideas in an international literary style through quotes or metaphors. The article shows a small part of this Arab- Islamic influence by analyzing the poem entitled “Metaphors in the Thousand Nights and a Night” by the Argentine writer Luis Borges.
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Numani, Dr AJM Qutubul Islam. "The Use of Arabic Words in the Poems and Writings of Revolutionary Poet Kazi Nazrul Islam: An Analytical Study." Dhaka University Arabic Journal 23, no. 26 (2024): 137–62. http://dx.doi.org/10.62295/mazallah.v23i26.64.
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Qazi Nazrul Islam was a great revolutionary poet, a creative and a genius writer, a Bangladeshi national poet, and a man gifted by God. He touched on all literary branches of poems, songs, Islamic songs, stories, novels, plays, scholarly articles and music. He was also a journalist as he used to write in the daily newspapers on various literary topics, especially Islamic issues. So, he is said to be the poet of the Islamic Renaissance. When the business relations and Muslim relations of the people of India, especially the Bangladeshis, with the Arabs began to develop, the Arabic word began to enter the Bengali language. There was a new trend among Indian writers and poets to use Arabic words in their writings, whether poetry or non-poetry. The poet Qazi Nazrul Islam vowed to Islam to use more Arabic words in his writings. Therefore, I like to choose the topic "Using Arabic Words in the Poetry and Writings of the Qazi Nazrul Islam" to know the size of the Arabic words used in the poet's writings and to know the types of terms used in his writings from singular, dual, and plural.... etc. Researchers and writers point to the importance of this topic and encourage them to research in detail on this topic and to benefit readers and researchers about the poet's exceptional talent and his reaching the top of poetic fame; albeit poetically brilliant, he could not reach the secondary stage of education. The research shows that the entry of Islam into Bengal, in general, gave a brief overview of the poet's life and works and the critics' opinions about him. At the same time, this research also discusses the Arabic alphabet in sequential order with a straightforward and cites a list of sources and references.
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Al Faouri, Awni Subhi. "Intertextuality in Habib Al Zayoudi’s Poetry." Journal of Arts and Social Sciences [JASS] 6, no. 2 (2015): 107. http://dx.doi.org/10.24200/jass.vol6iss2pp107-116.
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This research paper discusses intertextuality in Habib Al Zayoudi’s poetry. Intertextuality is considered one of the recent techniques used in modern Arabic criticism. The study shows that the poet is fully aware of pre- Islamic poetic and cultural works. He is also fully aware of the poetic and intellectual output of the Arabs since early Arabic and Islamic times until today. The study also shows that the poet is also aware of the overall human legacy. The study found that Al Zayoudi invested his encyclopedic knowledge and utilized it in his unique poetic production, which earned him a prominent position on the scene of Arabic poetry.
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Al Faouri, Awni Subhi. "Intertextuality in Habib Al Zayoudi’s Poetry." Journal of Arts and Social Sciences [JASS] 6, no. 2 (2015): 107–16. http://dx.doi.org/10.53542/jass.v6i2.1091.
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This research paper discusses intertextuality in Habib Al Zayoudi’s poetry. Intertextuality is considered one of the recent techniques used in modern Arabic criticism. The study shows that the poet is fully aware of pre- Islamic poetic and cultural works. He is also fully aware of the poetic and intellectual output of the Arabs since early Arabic and Islamic times until today. The study also shows that the poet is also aware of the overall human legacy. The study found that Al Zayoudi invested his encyclopedic knowledge and utilized it in his unique poetic production, which earned him a prominent position on the scene of Arabic poetry.
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Larsen, David. "The Riddle of the Thread: On Arabic ghazal." Studia Metrica et Poetica 10, no. 2 (2023): 61–88. http://dx.doi.org/10.12697/smp.2023.10.2.03.
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Ghazal is the Arabic word for “amatory verse”, and in other languages of the Islamic world it designates a sonnet-like poetic form. The notion that the word stems from Arabic ghazl “spinning thread” is widely held, despite the absence of support for this in classical lexicography and poetry criticism. Comparison to Semitic cognates points to an alternative derivation of ghazal from a verb of speaking – specifically, speech that is ambiguous and suggestive – by way of attraction to the gazelle (Arabic ghazāl), an ancient Near Eastern idiom for the beloved. While ghazal poetry emerged in Western Arabia during the first century of Islam, the genesis of ghazal as a term of art predates the literary record, as may be appreciated in a poem by ʿAmr ibn Qamīʾa (6th century CE) that has been called the earliest complete qaṣīda in Arabic manuscript tradition.
Dissertations / Theses on the topic "Arabic Islamic poetry"
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Sayuti, Najmah. "The concept of Allāh as the highest God in pre-Islamic Arabia : a study of pre-Islamic Arabic religious poetry." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30215.
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The ancient Arabs used poetry not only to entertain themselves in the midst of their harsh life in the Arabian desert, but also to proclaim their cultural values, which were the moral-spiritual and material basis of their nomad society. Composing poetry therefore was almost a sacred rite for them. Its recitation in particular, was a main feature of certain ritual customs held annually during the aswaq (sg. suq , festival) season. The most common themes touched upon were the attributes of which a tribe may have been particularly proud, such as its victories and generosity to the vanquished, the bravery of its heroes in battle and on hard journeys, the beauty of its women and of nature, the genealogy of the tribe, and prayers to the Almighty.<br>Through verse the ancient Arabs expressed how they conceived of their deities, whether, idols representing various gods and goddesses, or Allah. These verses make it clear that Allah alone was not represented by any idol, allowing us to infer that He was regarded as superior to other deities. This thesis, therefore, attempts to show how the ancient Arabs expressed through poetry their belief in Allah as the Lord of Gods, which was the true nature of their ancestral belief, the h&dotbelow;anifiyya, the religion of their forefathers Abraham and Ishmael.
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Sayuti, Najmah. "The concept of Allah as the highest God in pre-Islamic Arabia, a study of pre-Islamic Arabic religious poetry." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64191.pdf.
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Al-Mufti, Elham Abdul-Wahhab. "Shakwa in Arabic Poetry during the c Abbasid Period." Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503481.
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Chiabotti, Francesco. "Entre soufisme et savoir islamique : l'oeuvre de ῾Abd al-Karīm al-Qushayrī (376-465 / 986-1072)." Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3096.
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La présente étude veut représenter un essai de synthèse des aspects les plus remarquables de la production littéraire et du rôle dans l'histoire du soufisme du maître soufi et théologien khorassanien Abū l-Qāsim ῾Abd al-Karīm b. Hawāzin al-Qushayrī (376-465/ 986-1072). Trois axes principaux sont développés : la vie de Qushayrī et la dynamique de diffusion de son oeuvre, l'analyse du corpus qushayrien (étude des manuscrits et état de l'édition), les aspects les plus remarquables de sa doctrine. L'idée principale qui guide ce travail est la saisie de la relation qu'on aperçoit, dans l'oeuvre de Qushayrī, entre le soufisme et les différents savoirs islamiques. Quelle est la véritable nature de cet « effet miroir » que Qushayrī opère entre le savoir exotérique et la connaissance ésotérique propre au soufisme ? Dans quelle mesure Qushayrī innove et dans quelle mesure peut-on le considérer comme un « transmetteur fidèle » d'un patrimoine à la fois spirituel et savant dont il se veut l'héritier ? Après la redéfinition de la relation soufisme-savoir, notre deuxième objectif est de jeter une nouvelle lumière sur «Qushayrī le maître», un maître que les sources plus anciennes appellent ustādh imām, savant et religieux à la fois. Par delà le souci normatif qui traverse l'oeuvre qushayrienne, n'en demeure pas moins un appel au voyage et au dépassement vers la connaissance de Dieu. Comme le dit le maître soufi Dhū l-Nūn l'Egyptien d'après la Risāla de Qushayrī, « tout ce que tu peux concevoir dans ton imagination, Dieu est différent de cela »<br>This dissertation is the first monograph on the life and work of the immensely influential Nishapuri Sufi and theologian ʿAbd al-Karīm b. Hawāzim al-Qushayrī (376-465/986-1072). On the basis of unpublished manuscripts and textual marginalia (isnāds, ijāzas and colophons) as well as recently published critical editions, the present study has three primary research nodes: 1) Qushayrī's formation as a thinker and the dynamics that made for the successful diffusion of his work; 2) the Qushayrian corpus (a survey of extant manuscripts, editions and secondary scholarship); and 3) the most important aspects of Qushayrī's project. A number of important questions will be pursued, including: How should we understand the interplay between exoteric and esoteric knowledge that pervades Qushayrī's writings? To what extent does Qushayrī redefine the spiritual and scholarly traditions he inherited, and how does he conceive of his role as transmitter? Finally, this study addresses the role of Qushayrī as a spiritual master. Questioning previous assumptions as to the ways in which Qushayrī's spiritual influence was propagated, I demonstrate that Qushayrī emerged as a charismatic spiritual master in his own lifetime, directly establishing a Sufi-scholarly tradition that our sources term Qushayriyya
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Clarke, Lynda 1956. "Arabic elegy between the Jāhilīyah and Islam." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63950.
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Akkari, Karim. "Langue légitime ou légitimation du discours : étude comparative sur le rapport des grammairiens avec les différents corpus d'énoncés de l'arabe normatif." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAC031.
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Cette thèse s’intéresse au corpus d’énoncés reconnu légitime pour asseoir un parler dit « normatif ». L’engouement pour la langue des Arabes et son apprentissage s’est fait - depuis la propagation de l’Islam - de plus en plus fort. L’arabe devient alors objet d’étude. Très tôt, à une époque encore discutée, s’organise une grande collecte des éléments constitutifs de ce qui allait servir de base à l’établissement des codes linguistiques de la langue arabe. En parallèle, s’effectue également une autre collecte : celle des récits sur les dits et faits du Prophète Muḥammad, composant le corpus du Hadith (ou de la Tradition dans une plus large mesure). Ainsi, le Hadith est-il incontestablement devenu une des sources les plus importantes, presque incontournable dans les sciences arabo-islamiques. À la mesure de la place qu’il occupe dans beaucoup de disciplines, on aurait pu s’attendre à ce qu’il ait une légitimité prépondérante dans le domaine de la grammaire arabe mais il n’en est pas ainsi. Contre toute attente, le Hadith semble n’arriver qu’à une place subalterne. Le grammairien, qui tient un discours ou une discussion sur la langue, se base sur un corpus d’énoncés reconnu légitime pour asseoir des règles grammaticales et celui-ci regroupe essentiellement le Coran et les propos arabes (poésie et prose anciennes). Dans le discours grammatical, le Hadith n’est peut-être pas absent, mais il voit sa légitimité extrêmement discutée. Nous avons essayé d’éclaircir ce point en inscrivant cette polémique dans un questionnement plus global. Nous nous sommes intéressé à l’étude du rapport entre la légitimité de la langue et les différents corpus qui forment son assise. Quels ont été les critères d’inclusion et d’exclusion entrant en compte pour la constitution de ce corpus ? Quel outil représentait chacun des textes (Coran, Hadith et Kalam al-ˁArab) pour le grammairien ? Au-delà des assertions, nous avons observé l’attitude du grammairien avec ces différents textes prenant soin de mettre en exergue à la fois les particularités mais aussi les points communs de ces sources<br>This thesis deals with the corpus of statements recognized as legitimate in order to establish a so-called "normative" speech. The enthusiasm for the Arabic language and its study became increasingly strong with the spread of Islam. Arabic becomes an object of study. Very early on, at a time still being discussed, a large collection of elements constituting what would serve as a basis for the establishment of the linguistic codes of the Arabic language was organized. At the same time, there is also another collection: that of the narratives on the said and the facts of the Prophet Muḥammad, composing the corpus of Hadith (or Tradition to a greater extent). Thus, the Hadith has undoubtedly become one of the most important sources, almost impossible to circumvent in the Arab-Islamic sciences. Given the major role it plays in many disciplines, one might have expected it to have a preponderant legitimacy in the field of Arabic grammar, but this is not so. Against all expectations, the Hadith seems to arrive only at a subordinate place. The grammarian, who holds a discourse or a discussion on the language, bases himself on a corpus of statements recognized as legitimate in order to establish grammatical rules. This corpus essentially groups together the Quran and the words of the Arabs (ancient poetry and prose). In grammatical discourse, the Hadith may not be absent, but its legitimacy is extremely debated. We have tried to clarify this by putting this polemic into a more global questioning. We are interested in studying the relationship between the legitimacy of the language and the different corpuses that form its foundation. What were the inclusion and exclusion criteria for the constitution of this corpus? What tool did each of the texts (Qur'an, Hadith and Kalam al-ˁArab) represent for the grammarian? Beyond the assertions, we have observed the attitude of the grammarian toward these different texts taking care to highlight both the peculiarities but also the common points of these sources
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Baksh, Dalal Mohammed. "The impact of Islam on the experience of time and death in Arabic poetry in the first century AH." Thesis, SOAS, University of London, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405937.
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Saidi, Mustapha. "Ibn Arabi's Sufi and poetic experiences (through his collection of mystical poems Tarjuman al-Ashwaq)." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_2270_1183723387.
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<p>This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the "<br>unity of being"<br>(also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporaries for example, Al-Hallaj and Ibn Al Farid, and how they influenced him as a Sufi thinker during this time.</p>
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In the analytical study I explore the poems "<br>Tarjuman al Ashwaq"<br>of Ibn Arabi, of which I have selected some poems to study analytically. Through this I discovered Ibn Arabi's Sufi inclinations and the criticisms of various literary scholars, theologians, philosophers and also sufi thinkers, both from the East and the West. In this analysis I have also focused on the artistic value of the poetry which he utilized to promote his own doctrine "<br>the unity of being."<br></p>
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Hoorelbeke, Mathias. "Se faire poète : le champ poétique dans les premières années du califat abbasside d’après le Livre des chansons." Thesis, Paris, INALCO, 2013. http://www.theses.fr/2013INAL0020.
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Ce travail porte sur le champ poétique dans les premières décennies de l’époque abbasside, en se concentrant non pas sur les trajectoires individuelles des poètes, mais sur les contraintes et les logiques collectives auxquelles ils sont soumis. Il s’appuie sur l’analyse de près de 70 notices du Livre des chansons d’al-Iṣbahānī (m. ca. 360/970). La première partie porte sur la contrainte la plus évidente et la plus étudiée : le rapport du poète au prince. Elle postule que la force du verbe poétique dérive d’un lien plus vaste, celui du walā’, qui implique des devoirs réciproques, inscrits dans le temps. La parole poétique n’est dès lors qu’une modalité particulière de la négociation de la distance entre le patron et son protégé. Cette négociation permanente influe sur les déplacements et les modes d’expression du poète.La seconde partie examine comment les poètes se positionnent face à la multitude d’acteurs qui prétendent dire ce que la poésie doit être. Elle analyse comment les rapports des poètes avec leurs pairs ou avec les savants sont déterminés par l’histoire cumulée du champ. L’accent est ensuite mis sur les modalités de ces multiples positionnements : comportements précodés, mise en scène et en texte de l’être social et charnel du poète, autant de coups dont le Livre des chansons est non seulement le témoin mais aussi le théâtre<br>This study deals with the poetic field in the first decades of the Abbassid era. It does not focus on the poets’ individual biographies but on the logics they obey and the constraints that weigh on them as a group. It is based on the analysis of about 70 chapters taken from the Book of Songs by al-Iṣbahānī (d. ca 360/970). The first part examines the most conspicuous and most studied constraint: the connection between the poet and the prince. It assumes that the strength of the poetic word derives from a wider relation: the walā’, which implies enduring mutual obligations. Poetic speech is therefore just a particular aspect of a negotiation of the distance between the patron and his protégé. This negotiation affects the poets’ moves and modes of expression.The second part investigates how poets position themselves when interacting with the multitude of protagonists that claim the right to say what poetry should be. It analyses how the poets’ relations with their peers or with scholars are determined by the cumulated history of the field. Emphasis is then laid on how poets position themselves in the field by playing precoded roles, by “staging” their personae and giving the episodes of their lives a textual expression. As a result, the Book of Songs cannot be seen as a neutral record of these struggles ; it is also the battlefield where they take place
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Ullah, Sahar Ishtiaque. "Medieval Arabic-Islamic Poetics: The Transformation of the Amatory Prelude." Thesis, 2018. https://doi.org/10.7916/D85T3Z3X.
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The dissertation investigates the medieval poetics of the amatory prelude beginning with the thirteenth century Qaṣīdat al-Burdah – or The Mantle Ode – by the poet Muhammad ibn Sa'īd al-Būṣīrī (d. 1294). Poets expanded the trope of the abandoned ruins to include urban space; incorporated sacred beloveds as poetic beloveds; and foregrounded the self-conscious authorial voice within the prelude. The first chapter locates the thirteenth century Qaṣīdat al-Burdah within the larger Arabic poetic legacy that extends to the ancient pre-Islamic period. The second chapter considers the discursive formation of sacred poetic beloveds, such as the Prophet Muhammad, incorporated among the repertoire of the amatory prelude’s classical and ancient poetic beloveds. The third chapter analyzes the authorial voice and role of the lyric “I” in the preludes of Shaʻbān al-Āthārī (d. 1425) and ʻĀʼishah al-Bāʻūniyyah (d. 1517) who pay homage to their literary predecessors including Ibn al-Fāriḍ (d. 1235), al-Būṣīrī, and Ṣafī al-Dīn al-Ḥillī (d. 1349) by mirroring their metrical composition. The fourth chapter interrogates the intersection of poetics and literary criticism in the medieval Arabic-Islamic devotional invocation that is the hallmark of medieval prolegomena. The preludes within the genre of instructive poems on rhetoric known as the badīʿiyyāt encapsulated literary criticism’s definition of “ingenious beginnings.” Ṣalāḥ al-Dīn al-Ṣafadī (d. 1362) demonstrates this intersection in his prose introduction to al-Ghayth al-Musajjam fī Sharḥ Lāmiyat al-ʿAjam. I conclude by returning to modern iterations of al-Būṣīrī’s Qaṣīdat al-Burdah in literary texts in order to further challenge and raise questions about the discontinuity of medieval Arabic poetics in modern culture.
Books on the topic "Arabic Islamic poetry"
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Ibn ʻAqīl, Abū ʻAbd al-Raḥmān, Yūsuf Muḥammad Khayr Ramaḍān, ʻAskar, ʻAbd al-Muḥsin ibn ʻAbd al-ʻAzīz та Sulaymān ibn Saḥmān, 1849 or 50-1930, ред. Ibn Saḥmān, Sulaymān ibn Saḥmān ibn Muṣliḥ al-Khathʻamī al-ʻAsīrī al-Najdī, 1266-1349 H: Tārīkh ḥayātihi wa-ʻilmihi wa-taḥqīq shiʻrih. Maktabat al-Rushd Nāshirūn, 2006.
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Ḥimṣī, Muḥammad al-Khālid Chalabī. Dīwān tadhkirat al-ghāfil ʻan istiḥḍār al-maʾākil; al-mawsūm bi-, al-Muʻāraḍāt al-Zaynīyah ʻalá al-Manẓūmāt al-Hilālīyah. Dār al-Qalam, 1994.
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Ḥakamī, Ḥāfiẓ ibn Aḥmad. al- Jawharah al-farīdah fī taḥqīq al-ʻaqīdah. Maktabat al-Rushd, 2000.
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al-Islāmī, Rābiṭat al-Adab. Min al-shiʻr al-Islāmī al-ḥadīth: Mukhtārāt min shuʻarāʼ al-Rābiṭah. Maktabat al-ʻUbaykān, 2005.
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Sulaymān, Khalīl. al- Sayl al-ʻāriḍ fī naqḍ Tāʾīyat Ibn al-Fāriḍ. al-Maktab al-Islāmī, 1998.
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Pinckney, Stetkevych Suzanne, ed. Early Islamic poetry and poetics. Ashgate/Variorum, 2009.
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Badr al-Dīn Sālim ibn Muḥammad Tābiʻ Ṣadīq. Nuzhat al-abṣār wa-al-asmāʻ fī akhbār dhawāt al-qināʻ. Manshūrāt al-Muná, 1994.
Find full textBook chapters on the topic "Arabic Islamic poetry"
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Endress, Gerhard. "1. Philosophy as Literature. Appraisal, Defence, and Satire of Rational Thought in Classical Arabic Poetry and Prose." In The Popularization of Philosophy in Medieval Islam, Judaism, and Christianity. Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.patma-eb.5.124228.
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Webb, Peter. "Pre-Islamic ‘Arabless-ness’: Arabian Identities." In Imagining the Arabs. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474408264.003.0003.
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Developing Chapter 1’s findings on pre-Islamic Arabian society, this chapter proposes a new origin point for Arab communal consciousness. Chapter 2 seeks the first groups of people who called themselves ‘Arabs’ and explores how those people can be identified from historical records. We begin by appraising the evidence about Arabic language: when and where did it evolve and to what extent does Arabic-language use delineate Arab communal identity? We evaluate the surprising paucity of pre-Islamic Arabic records, and next turn to pre-Islamic poetry to examine its citation of the word ‘Arab’ alongside the senses of community the poets articulate. Pre-Islamic poetic reference to ‘Arabs’ is also almost non-existent, whereas alternative forms of communal identity are clearly expressed, in particular, a people known as Maʿadd. Marshalling theories of ethnogenesis to interpret the evidence, this chapter sheds new light on pre-Islamic Arabia’s fragmented communal boundaries. Chapter 2 closes with early Islamic-era poetry where poets first begin to call themselves ‘Arabs’, suggesting that Arab ethnogenesis was a result, not a cause of the rise of Islam.
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Neuwirth, Angelika. "The Qur’an and Poetry." In The Qur'an and Late Antiquity, translated by Samuel Wilder. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199928958.003.0013.
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This chapter discusses the relationship of the Qur’an to poetry, both in terms of poetry as a broader interpretive category and, in specific, in relation to pre-Islamic Arabic poetry, in which poetry is associated with prophecy. Specific Qur’anic statements in relation to poetry are discussed, but the broader relevance of the function of poetry in the pre-Islamic Arabian context is also brought to bear on the historical interpretation of the function of the Qur’an in the lives of its first recipients. The Qur’anic text actively counters negative associations with poets and seers in pre-Islamic Arabic culture, distancing the proclaimer from charges of ecstatic possession.
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"The Islamic panegyric." In Mannerism in Arabic Poetry. Cambridge University Press, 1989. http://dx.doi.org/10.1017/cbo9780511563577.002.
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"Appendix of Arabic Poetry." In Arabic Literary Salons in the Islamic Middle Ages. University of Notre Dame Press, 2010. http://dx.doi.org/10.2307/j.ctvpj73r2.12.
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Badawi, M. M. "Neo-Classical and Romantic." In A Short History of Modern Arabic Literature. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198265429.003.0002.
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Abstract From ancient times the power of the word, as best exemplified in poetry, has been proverbial among the Arabs. In the tribal society of pre-Islamic Arabia the emergence of a poet, we are told by one often-quoted authority, was regarded by the members of a tribe as a momentous and joyful happening, for through his eloquence the tribe’s honour would be defended, its enemies vilified, and its heroic deeds blazoned throughout the land. Under Islam the poet’s social and political status may have suffered, but the importance of his work remained undiminished. The early Arabs used to describe poetry as ‘the register of the Arabs’, implying that it was in their poetry that the salient events of their history, their battles of long ago, their values, and their mores were consecrated and preserved. Equally, every Muslim Arab ruler of note, almost until modern times, made sure that his court attracted distinguished poets who, in their panegyrical odes, would celebrate his achievements and render his name immortal.
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"Foul Whisperings: Madness and Poetry in Arabic Literary History." In Arabic Humanities, Islamic Thought. BRILL, 2017. http://dx.doi.org/10.1163/9789004343290_009.
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"The Hunt in the Pre-Islamic Ode." In The Hunt in Arabic Poetry. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpg866b.6.
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"Beyond the Known Limits: Ibn Dāwūd al-Iṣfahānī’s Chapter on “Intermedial” Poetry." In Arabic Humanities, Islamic Thought. BRILL, 2017. http://dx.doi.org/10.1163/9789004343290_008.
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Alharthi, Jokha. "‘Udhri Tradition between Chastity and Sensuality." In The Body in Arabic Love Poetry. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474486330.003.0003.
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This chapter discusses concepts of sexuality, marriage and chastity in Islamic discourse. These topics touch on Islamic jurisprudence as well as Islamic culture in general. The implications of chastity as understood in the stories about 'udhri poets and theories of love will be discussed, especially in the context of the 9th and 10th centuries. The problematic relationship that exists between the ‘udhri tradition and the Islamic discourse around sexuality and love will be the main focus of this chapter.
Conference papers on the topic "Arabic Islamic poetry"
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MEHMETALI, Bekir. "THE ARAB-TURKISH BROTHERHOOD IN MODERN ARABIC POETRY." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-3.
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Since ancient times, Arabic poetry has been a depiction of everything that is happening in the Arab environment that surrounds the poet wherever he is, and his igniting flame has not been extinguished in their souls, despite the subjugation of the Arab world to the rule of non-Arabs after Islam. It is known that the Arab Muslims set out from the Arabian Peninsula as conquerors and heralds of the serious Islamic religion, and as a result of this the entry of nonArabs into Islam that enlightened the darkness of their hearts, so the Persians, Romans, Copts, Abyssinians, Turks, and others will be enlightened by his guidance... Muslim rulers will succeed in ruling the Islamic state Arabs and non-Arabs, such as Persians, Turks, Kurds, and others. And when the Turkish Ottoman state was established on an Islamic religious basis, the Turkish Muslims carried the banner of Islam, so they defended it, relying on Muslims of all nations, from the Turks, the Laz, the Arabs, and others, so the Islamic Ottoman rule extended over common areas that included almost the entire Arab lands, and they did not differentiate between Muslim and another in view of his race, color or geography. However, this matter did not satisfy the lurking enemies who wanted sedition and division between the Arabs and the Turks, so they stirred up the winds of nationalism that some Arab poets sought in the modern era, such as Ibrahim al-Yaziji and Khalil Mutran. Herein lies the importance of the research, its objective, and its value. The research uses the descriptive and analytical approaches in order to highlight the manifestations of this brotherhood, which received sufficient attention from Arab poets in the modern era.
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MEHMETALI, Bekir. "THE RULE OF POETIC NECESSITY IN CONTEMPORARY POETRY." In III. International Research Congress ofContemporary Studiesin Social Sciences. Rimar Academy, 2021. http://dx.doi.org/10.47832/rimarcongress3-10.
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Poetry flowed from the tongue of the Arab poets in a natural flow in the early days of his era, and it preceded its cradle in the pre-Islamic era, and accordingly the saliqa and innate nature took place. Classical Arabic in which he produced his poetry, in rules and linguistic laws, and by analogy with them, his poetry will be studied in meaning and structure, and that he will be mistaken in saying this, and the linguist will seek to find linguistic ways to penetrate the poet into the Arab rule that was made by the grammatical extrapolation. Hence the term poetic necessity, which is to find a nice linguistic way out because the poet's statement is not inconsistent with the made linguistic rule. There was a lot of disagreement between the grammarians on this subject. The problem of the research is manifested in the permissibility of using the poetic necessities of the contemporary poet who lives in our time, or the impermissibility of that, and he wonders: Is it permissible for the contemporary poet to use the poetic necessities that the ancients used? And how much is permissible to use it? Does he use it consciously and intentionally, compared to the ancients, or are they linguistic errors that he falls into without being aware of them? The research is theoretical and applied on two collections of poetry by two contemporary Arab poets who live in a nonArab spatial and linguistic environment (Turkey), namely Ayman al-Jabali and Khaled alMuhaimid. The study relied on the descriptive approach, which describes some of the poetic necessities used by the ancients, and which were mentioned by specialized sources and references. The importance of the research lies in its problem and topic, and the conclusions drawn from the research are presented at the end
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Mehmetali, Doç Dr Bekir. "THE USE OF ARABIC WORDS IN CONTEMPORARY TURKISH POETRY.THE POEM (WORDS OF KILIS) BY THE POET MUSTAFA ALPAYDIN IS AN EXAMPLE." In I. International Dubai Social Sciences and Humanities Congress. Rimar Academy, 2024. http://dx.doi.org/10.47832/dubaicongress1-1.
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The languages with which God has honored His servants, believers and non-believers, are all one of His signs and one of His effects. It is natural for human languages to borrow words from each other due to several factors, including religion, juxtaposition, mixing, and so on. The Turkish language borrowed many words from the Arabic language, and the Islamic religion was the main factor in this borrowing. Through this research, I wanted to show a small amount of contemporary Turkish poetry’s borrowing of Arabic words that the poet used in his poetic experience. The choice fell on the poet Mustafa Alp Aydin. Because he is one of the most prominent contemporary poets in the Turkish state of Kilis, adjacent to the Syrian border, and the president of the Kilis Poets and Writers Association. I chose his poem (The Words of Kels) to be the subject of study in this research. Because it contains quite a few Arabic words that distinguish the dialect of Kilis from others, I wanted this study to be one of the research lamps that illuminate the way for researchers in this type of studies. The importance of the research is evident in its treatment of a poet who has not been studied before, in the fact that this poet belongs to a state adjacent to Arab geography, and in his treatment of this topic in Turkish poetry and not in other types of speech. The research adopts the methods of description, analysis, induction, and deduction. It describes the Arabic words contained in this poem, analyzes them linguistically, and extrapolates the law of their use in the studied poem as a model of contemporary Turkish poetry that used Arabic words, and reaches conclusions based on this extrapolation
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Radhia, Dr LARKEM. "THE POETICS OF DIALOGUE IN THE VISION OF ABU FIRAS AL-HAMDANI." In I. International Century Congress for Social Sciences. Rimar Academy, 2024. http://dx.doi.org/10.47832/soci.con1-19.
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In ancient Arabic poetry, dialogue is an artistic technique that adds a narrative feature to its poetic texts. Its methods and formulas have varied in these poetic texts, given that dialogue raises the curtain on the positions, feelings, and secrets of the interlocutors, their ideas, and their experiences, whatever their type. Poets have used dialogue in their poems for various poetic purposes and topics since the pre-Islamic era, and this continued until the Abbasid era and beyond. Its methods and characteristics developed, and it became a means for the poet to express his feelings that he refuses to express directly, which added to the poetic texts. An aesthetic dimension and depth of ideas. This research paper aims to reveal the poetics of dialogue in Abu Firas Al-Hamdani’s novel. This dialogue contributed to highlighting the internal conflict that the poet is experiencing, and what is on his mind, and we will present examples of that dialogue, and analyze them from an objective and artistic perspective, with the aim of revealing the methods of dialogue in them and its artistic characteristics, according to the following elements: 1- The concept of poetics. 2- The concept of dialogue and its types. 3- Manifestations of dialogue and its forms in the vision of Abu Firas Al-Hamdani. 4- The functions of dialogue in the opinion of Abu Firas Al-Hamdani
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Sarikose, Mehmet. "PERSONAGES IN THE DIVAN OF BABUR." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/hryx7126.
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Classical Turkish literature is a literary tradition of approximately six centuries, within the general development of Turkish literature, whose theoretical and aesthetic principles were formed within the circle of Islamic civilization and shaped especially by the influence of Arabic and Persian literature. Classical Turkish literature, which is based on religious, historical, mythological and folklore foundations, also serves as a historical source with the "human" element it contains. Its’ statesmen, scholars, philosophers, poets, religious and sufi elders, legendary heroes and similar figures who left their mark on the culture and history of the society in which they lived are the most important sources of Classical Turkish Literature. Starting from this point, in this study, the names of the individuals mentioned in the Divan of Babur, one of the most important works of Chagatai Turkish, were examined and it was aimed at revealing the influence of the individuals within Babur's poetry world.
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MEHMETALI, Bekir. "The manifestations of the meanings of grammatical construction in selected verses from the Mu'allaqa Amr bin Kulthum." In V. International Congress of Humanities and Educational Research. Rimar Academy, 2022. http://dx.doi.org/10.47832/ijhercongress5-2.
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Poetry has been since pre-Islamic times, and continues to this day to be of great importance to scholars, researchers, specialists, and others. These were made available to poets in later literary ages, and the mu’allaqat came at the forefront of these monuments. The introduction to these pendants is such that over time they became the pride of the Taghlib tribe, which distinguished it from others that its poet was a master of his tribe, and that his tribe was the greatest of the Arab tribes, and that the reason for its organization was unique, which is the killing of the poet by an unjust king who tried to insult the king in his council because of him An incident that revolves between reality and imagination, and I have not found, within my knowledge, who has dealt with the grammatical meanings of this study; Because of the importance of this commentator, the importance of its poet, and the importance of the grammar lesson in understanding the literary text, I chose from this commentary verses that I consider to be the core and center of the suspension, and I studied them based on the grammar lesson; To memorize the precise meanings that the poet imparted in his structures, and the grammatical sentences with which he weaves these verses, and the importance of research lies in the motive for it, its goal, and its subject.
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MEHMETALI, Bekir. "FEATURES OF THE INDIVIDUAL HERO IN THE POETRY OF ANTARA BIN SHADDAD." In II. INTERNATIONAL RESEARCH SCIENTIFIC CONGRESS OF HUMANITIES AND SOCIAL SCIENCES. Rimar Academy, 2022. http://dx.doi.org/10.47832/ist.con2-1.
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Championship occupied a significant space among Arab poets in the pre-Islamic era, and the literary and historical eras that followed, and perhaps this is due to the fact that the harsh, Bedouin life, full of conflicts, invasions, and wars between Arab tribes required that each tribe have knights, heroes, They defend it, secure its existence, and even impose its dominance, control, and power over other tribes. Among these heroes were poets such as Duraid bin Al-Summa, Amer bin Al-Tufail, Amr bin Maadikarb, Antara bin Shaddad Al-Absi, and many others. The motives for this tournament were multiple, they may be social, economic, personal or otherwise, and all of the previous motives may meet; to motivate someone; To be a hero in his tribe. Since the conflicts and wars between people, individuals, and societies do not end, and heroism is a necessity in life; To ensure the existence of this or that society in a world that only recognizes the right of the powerful, I thought that I should address this topic in this study, and limit it to the features of the individual hero in the poetry of Antara bin Shaddad; Because his heroism, in my opinion, has two main reasons: his tenderness and his love for Abla; And because he became an example of heroism and courage, his heroism shaped the image of the individual, the hero, the model in Arab thought and culture. The research aims to memorize the features of this heroism in a contemporary reading, and the importance of the research is reflected in its goal and the personality that it studies. The researcher will follow the methods of description, analysis, and induction; To achieve the purpose of writing it