Splitting the Moon: A Collection of Islamic Poetry

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Kassis, Hanna E. (2000). "The Mozarabs, Part II". In María Rosa Menocal; Raymond P. Scheindlin; Michael Sells (eds.). The Literature of al-Andalus. Cambridge History of Arabic Literature. Vol.4. Cambridge University Press. pp.420–434. doi: 10.1017/chol9780521471596.029. 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 ] The Andalusi intellectual output influenced the Western Christian world and the Islamic East. [3] Among the Andalusi scholars most influential in the West are Ibn Rushd, Ibn Ḥazm and Ibn Arabī, while some of the Andalusi scholars most recognizable in the Muslim world are Abū ʽUmar b. ʽAbd al-Barr, Abū l-Walīd al-Bājī, Ibn ʽAṭiyya al-Andalusi [ ar], Ibn al-ʽArīf, and Abu al-Qasim ash-Shāṭibī. [3] 11,831 scholars have been identified as having been active in al-Andalus, of whom it seems 5007 wrote books or transmitted works of others, contributing to the 13,730 works identified as having been written or transmitted in al-Andalus. [3] Scholars and theologians such as Ibn Barrajan were summoned to the Almoravid capital in Marrakesh where they underwent tests. [41] Poetry [ edit ]

Dodds, Jerrilynn Denise (1992). al-Andalus the art of Islamic Spain; [Exhibition al-Andalus - The Art of Islamic Spain, held at the Alhambra, Granada, (March 18 - June 7, 1992), and the Metropolitan Museum of Art, New York (July 1 - September 27, 1992)]. ISBN 0-87099-636-3. OCLC 948572682.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. 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. At first, Andalusi writers mixed history with legend, as Abd al-Malik Ibn Habib [ ar] did. [4] The so-called "Syrian chronicle", a history of events in the latter half of the 8th century, probably written around 800, is the earliest Arabic history of al-Andalus. It is known today, however, only as the larger part of the 11th-century Akhbār majmūʿa. The author of the Syrian chronicle is unknown, but may have been Abu Ghalib Tammam ibn Alkama, who came to al-Andalus with the Syrian army in 741. [11] Tammam's descendant, Tammam ibn Alkama al-Wazir (d. 896), wrote poetry, including a lost urjūza on the history of al-Andalus. [12] He was born in the Palestinian village of al-Birwa under the British mandate but fled as the Israeli authorities took control and displaced thousands of Arabs. Ferdowsi's Shahnameh, the national epic poem of Iran, is a mythical and heroic retelling of Persian history. Amir Arsalan was also a popular mythical Persian story.

On the whole, the poems are a glory of the Arabic language. Later poets used wine as a metaphor to express the mystical path and experience; these I wouldn’t have a problem with calling Islamic.”Adab material had been growing in volume in Arabia before Islam and had been transmitted orally for the most part. With the advent of Islam, its growth continued and it became increasingly diversified. It was gradually collected and written down in books, ayrab literature other material adapted from Persian, Sanskrit, Greek, and other tongues as the Arabic language spread with the expansion of Islam's political dominion in the world. It included stories and saying from the Bible, the Qur’ān, and the Ḥadīth. Eventually, the heritage of adab became so large that philologists and other scholars had to make selections, therefore, each according to his interests and his plans to meet the needs of particular readers, such as students seeking learning and cultural refinement, or persons associated with the Islamic state such as viziers, courtiers, chancellors, judges, and government secretaries seeking useful knowledge and success in polished quarters. [18] Orhan Pamuk, Nobel Laureate, in Conversation with Reza Aslan", Levantine Cultural Center, posted October 16, 2009, accessed March 21, 2012". Archived from the original on August 31, 2011 . Retrieved May 24, 2020. At times you may think everything is going wrong, yet you don’t realize that ALLAH is setting everything straight. The Man Who Loved Too Much : The Legend of Leyli and Majnun/ by Jean-Pierre Guinhut, (French Ambassador to Azerbaijan) - Azerbaijan International, Autumn 1998 (6.3) His masterpiece is the Mu'allaqa, an ode so revered that it is written in gold on sheets of paper which are then hung on the walls of the Kaabah in Mecca, Islam’s most revered shrine (its name translates as "hung ode").

Islamic Poetry – It’s said that there is no love like ALLAH Almighty. Everything that we hold belongs to ALLAH. Allah Poetry is here. The love for ALLAH should be big and without any limits. The reason of human existence and everything in this Universe is because of love of ALLAH Almighty. You parents, siblings, country, relatives, and friends are all secondary, and the ultimate love and respect for Allah Almighty is supreme. Allah Almighty loves its creation more than 70 mothers. The blessings of Allah are unlimited; therefore we all should praise his greatness and mercifulness towards us. Islamic poetry in Urdu images is one of the ways to pay gratitude towards Allah Almighty. You can recite islamic shayari images verses to show your love for Allah. 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] 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.Born in Ahvaz, in modern-day Iran, he moved at a young age to Iraq, the governing seat of the then-mighty Abbasid Caliphate. 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.