The Arabic and Islamic Music
Lebanon
Egypt
Introduction
• Classical/popular music (Egypt  east Africa) presented by: Shelair
•Fairouz (Lebanon  Middle east) presented by: Areeman
• instructional and performance videos of Arabic belly dancing (Oriental
dance) presented by :Maritza
• A thorough explanation of some of the Arabic instruments (Oud as example)
presented by: Dhruv
• Sufi Music (Morocco  north west Africa) presented by: Samir
Sufi Music in Morocco
(north west of Africa)
There are two principal
genres of Sufi music in
Morocco:
Aissawas
Melhoun
Both genres were founded in
the 16th century. The first
masters of the Melhun came
from Tafilalt. Where as
Aissawas’ main spiritual
center (zaouia) is in Meknès
where its founder is buried
Moroccan Music Map
What is Sufism ?
• The word “Sufi” has come to
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denote an Islamic Gnostic or
mystic, although its derivation is
a matter of controversy.
The two principle sources are
thought to be believe a
derivation from:
Arabic “Suf” meaning “Wool”
Greek derivatives of “Sohpos”
–philosophers- or “Sophistes”
meaning “Wise”
Sufism is a Muslim philosophical
and literary movement that
emerged in the 10th and 11th
centuries and gained prominence
throughout the middle east by
13th century, borrowing ideas
from neo-Platonism, Buddhism
and Christianity.
Sound
Both genres (Aissawas & Melhun) are rhythmic:
Melhûn
There are three main Melhûn rhythms:
gubbâhi
haddâri
drîdka.
Masters of the Melhun use two methods for keeping time during a song:
beating or clapping hands, ar-rash, and the range of percussion
instruments, notably the ta°rîja (small goblet drum made of clay),
which is the instrument most commonly used in the Melhun as in other
forms of folk music.
Sound
The al-gubbâhi, rhythm used in the introductory
sarrâba and at the end of certain qassîda, { laqsida in
Moroccan dialect) of the Melhun is based on two essential
elements: the overtures preceding it –improvisation- and
the parts of which it is composed.} :
Sound
The al-haddârî rhythm used in the central part of
the qassîda
dridka rhythm brings to an end most of the
qassîda { music example “peace of dridka ”}
The
Sound
The Melhun orchestra
The Melhum orchestra, which has no wind instruments, is divided up
into two groups: stringed instruments and percussion instruments.
Stringed Instruments:
Al-°ûd (the lute), has six strings, five of which are double and one (the
lowest in pitch) simple.
al-kamân ,The violon, played in the same way as in the al-âla
andalusi orchestra, that is to say placed vertically on the knee.
As-swîsdî or swisen, small folk lute, with a high, dry sound, forms
parts of the family of gambrî instruments, whose three strings are
tuned as follows:
Al-hajhûj, with its low-pitched sound, is the biggest of three
instruments of the gambrî family (the medium-sized al farkh being
another member) is tuned thus:
Percussion instruments (ta°rîja) are held by the munshid (solo
singers) and by the reddâda (choir) who, at the same time, act as
sheddâda (percussionists) performing
Sound
Aissawa instruments
The instruments that accompany the ritual by Aïssawa are: cylindrical
tambourines with only one membrane (bendir), drums with double
membrane (t'bal), oboes (ghaïta), and (tassa) a small cylindrical
metal instrument.
Sound
Both genres have:
 A high degree of collective participation
 Structuring of songs around repetition
 Call and response vocal format
 An association of music with dance {customarily accompany
dancing and whirling dervishes (a member of various Muslim ascetic
orders) in a ceremony known as <Zirk> which mean
“remembrance”. In <Zirk>, music is used to bring devotes closer to
the experience of consciousness.}
Concept:
• The musical idea is typically religious. The religious
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brotherhood of the Aissawas, spiritual descendants of
Shaykh or Wali (Saint) Muhammad Ben Aisa, who died
in1526 after moving to Meknes, draws it sources from
the Sufi Tradition. After the death of its founder, his
disciples continued the education of the mouridin
(volunteers) whose principle activity consisted in reading
and reciting the Qur’an and chanting hymns to the glory
of the prophet Muhammad {music example:
“B’ismillah” (in the name of God)}.
The followers of this brotherhood devote themselves,
after initiation near a Master, to the individual practice of
the asceticism and ritual collectives animated by musical
instruments
Behavior:
A good example of social behavior and organization is in
Aissawa ceremonial music in social occasions which, is
practiced in a variety of religious and social occasions
such as:
• moussems - festival of saints
• the Moulad - the anniversary of the Prophet's birth,
• Friday meetings after the Asr prayer,
• marriages and birth.
• Circumcision
• Chabana, the month before Ramada, henna designs on
women’s hand
Conclusion: “The Sufism message”
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Sufism must live in
Serve and guide society
Be a vehicle by which society receives grace.
Being in harmony with society
Being at a peace with all, is a quality of perfect
being