Relevant bibliographies by topics / Arabic Sacred songs

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Academic literature on the topic 'Arabic Sacred songs'

Author: Grafiati
Published: 27 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "Arabic Sacred songs"

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Rinda Eka Mulyani, Nida Husniah Ramadhani, Muhammad Yahya Abdullah, and Iqlima Aristania Rada. "Misreading the Sacred? A Netnographic Analysis of Youth Reception of Arabic Songs in Shalawat Majlis." DINIKA : Academic Journal of Islamic Studies 10, no. 1 (2025): 58–82. https://doi.org/10.22515/dinika.v10i1.11255.

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Social media has become a platform for forming virtual communities based on shared interests, including religious expression. It also serves as a forum for exchanging ideas, often leading to the development of distinct online cultures without direct interaction. Netnography, a digital adaptation of ethnography, provides a framework for studying these cultural phenomena. This study examines how shalawat (praise for the Prophet) is shared via social media and how some Arabic love songs are mistakenly perceived as shalawat by online audiences. The research aims to analyze netizens’ responses to t
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Shahar, Galili. "Goethe’s Song of Songs : Reorientation, World Literature." Prooftexts 40, no. 1 (2023): 110–39. http://dx.doi.org/10.2979/ptx.2023.a899251.

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Abstract: The engagement of the German poet Johann Wolfgang von Goethe (1749–1832) with biblical Hebrew poetry already during the early stages of his career in the 1770s and later during the Divan period (1814–27) was associated with his study of Oriental literatures. Under the influence of his mentor and friend, Johann Gottfried Herder, Goethe devoted himself to studying and translating Hebrew and Arabic sources (mostly from the Latin), among them the Song of Songs, alongside chapters from the Qurʿan. In his late work his reflections on the Hebrew biblical poem were associated with his interp
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Daniel, Ayuch. "El Quds de los hermanos Rahbani y la Jerusalén Bíblica: Poesía popular libanesa entre la causa palestina y las tradiciones populares bíblicas." TeoLiterária. Revista Brasileira de Literaturas e Teologias 4, no. 8 (2014): 23–40. https://doi.org/10.19143/2236-9937.2014v4n8p23-40.

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The Lebanese nationalism of the 60ies and 70ies and their expression in the songs and plays of the brothers Azi and Manzur Rahbani have been studied in several articles and books. The characteristic voice of these two poets and composers has always been the great Fairuz, one of the most iconic performers of Lebanon and the Arab World in the twentieth century. In 1967, shortly after the end of the Six-Day War, the song “Flower of Cities” (Zahrat el-Mada’en) was premiered at the Cedar Festival to become one of the most popular hymns in modern Arabic for the Palestinian cause. T
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Nunes, Natália Maria Lopes. "O mito de Layla e Majnun na literatura universal: do amor humano ao amor divino." Elyra, no. 24 (2024): 131–46. https://doi.org/10.21747/2182-8954/ely24a7.

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The pre-Islamic myth of Layla and Majnun influenced world literature, particularly troubadour poetry, with regard to “mad love” and “dying of love”. However, this theme also underlies the medieval romance Tristan and Isolde and, later, Shakespeare, in the play Romeo and Juliet. Some Portuguese authors have also expressed reminiscences of the myth of Layla and Majnun and of pure and eternal love in their works, among them Camões (in some of his poems), Camilo Castelo Branco, in Amor de Perdição and the traditional romance “José Pina e Maribela”. Furthermore, in love songs (and songs of friendsh
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Slikhanian-Kourtian, Betty. "Edward Torikian His Life, Activities, Influences Polyphony In Arabic Songs." Journal of Art Studies, December 28, 2023, 123–36. http://dx.doi.org/10.54503/2579-2830-2023.1(9)-123.

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Edouard Torikian is an artist of Armenian descent with an impressive musical career in Lebanon. A composer, musicologist, choirmaster, educator, lecturer, and author of numerous works, Torikian is blessed with an open mind and receptiveness to different cultures to which he has been exposed, while maintaining deep attachment to his Armenian origins. He actively contributes to advancing the Lebanese, Arabic and Armenian music in their secular and non-secular forms. He devotes his research to the study of Armenian sacred chant, chiefly that of the monastery of Bzommar. With his many compositions
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Vivek, Neelakantan. "Masjid Al-Aqsha Menara Kudus, Kudus (Central Java)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573783.

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Sunan Kudus—also known as Ja'far Shadiq (d. 1550)—is widely considered one of the Nine Saints (Wali Songo) who are widely believed to have contributed to the indigenization of Islam on the island of Java. He was the son of Sunan Ngudung who officiated as the Imam of the Grand Mosque of Demak during the reign of Sultan Trenggana. Sunan Kudus was the fifth imam at the Grand Mosque of Demak and built the Masjid al-Aqsha Menara Kudus (popularly known as Menara Kudus) in 1549. Menara Kudus is named after the Jami al-Aqsha mosque at al-Quds (the Arabic name for Jerusalem). As a strict disciplinarian
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Vivek, Neelakantan. "Tomb of Sunan Gresik." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573366.

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Since the nineteenth century, Syekh Maulana Malik Ibrahim (1359-1419), known variously as Syeik Maghribi, Sunan Gresik or Syek Ibrahim as- Samarkandi is regarded as the first among the Wali Songo. The Wali Songo refers to the nine Sufi saints who introduced Islam to Java during the fifteenth and sixteenth centuries (Sunyoto 2017). The discovery of the fifteenth century tombstone of Syekh Maulana Malik Ibrahim during the nineteenth century, elevated him to the status of Wali Songo. Babad Diponegoro was the first Javanese Babad to include Maulana Malik Ibrahim within the category of Wali Songo.
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Woldeyes, Yirga Gelaw. "“Holding Living Bodies in Graveyards”: The Violence of Keeping Ethiopian Manuscripts in Western Institutions." M/C Journal 23, no. 2 (2020). http://dx.doi.org/10.5204/mcj.1621.

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IntroductionThere are two types of Africa. The first is a place where people and cultures live. The second is the image of Africa that has been invented through colonial knowledge and power. The colonial image of Africa, as the Other of Europe, a land “enveloped in the dark mantle of night” was supported by western states as it justified their colonial practices (Hegel 91). Any evidence that challenged the myth of the Dark Continent was destroyed, removed or ignored. While the looting of African natural resources has been studied, the looting of African knowledges hasn’t received as much atten
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Books on the topic "Arabic Sacred songs"

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Styer, Mustafa. Breezes from Paradise: Classic Nashid collection : selected & arranged for teaching children & beginners. No Other Design, 2008.

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2

Alfonso. Cantigas de Santa Maria: Edición facsímil del códice B.R.20 de la Biblioteca Nazionale Centrale de Florencia, siglo XIII. Edilán, 1989.

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Book chapters on the topic "Arabic Sacred songs"

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Elhariry, Yasser. "Wine Song." In Pacifist Invasions. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940407.003.0005.

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Chapter 3 takes as its focal text a beautiful colour art book by Stétié, Le vin mystique précédé de Al-Khamriya d’Omar Ibn al-Farîdh (1998). Realized in collaboration with the Iraqi calligrapher Ghani Alani, Stétié’s bilingual edition and translation of Ibn al-Fāriḍ’s most celebrated mystical wine poem presents an original reading of a sacred ode to wine and god, which itself forms part of an idiosyncratic genealogy of wine in classical Arabic verse. I analyze the comparative, translational poetics and politics of Stétié’s French translation, which he appends with a long essay composed in Fren
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