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islamic religious music & recitation

Islamic Religious Music & Recitation

Saudi Arabia · 600s

Chill Dreamy Epic Sentimental Sad

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Description

Islamic religious music and recitation encompasses the sacred vocal arts of Islam, centered on Qur'an recitation (tilāwah/tajwīd), the call to prayer (adhān), devotional chant (dhikr), praise poetry (madīh, na‘t), and paraliturgical song traditions such as nasheed, qasidah, and Sufi samā‘.

While many Muslims distinguish Qur'anic recitation from "music" and regard it as a unique sacred art bound by rules of tajwīd and pious intent, its sound-world overlaps with regional musical systems (especially the Arabic maqām tradition) through modal nuance, melisma, and ornamentation.

Across regions, the genre ranges from unaccompanied, metrically free recitation and adhān, to percussion-accompanied nasheed, and to more elaborate Sufi traditions (e.g., qawwali) with call-and-response, rhythmic cycles, and ecstatic crescendos—all unified by devotional texts, ethical themes, and reverence for the divine.

History

How to make a track in this genre

Top albums

Ocean of Remembrance: Sufi Improvisations & Zhikrs

Ocean of Remembrance: Sufi Improvisations & Zhikrs

Whirling

Omar Faruk Tekbilek

Qubbat Sidi Ali Ben Hamdouch
قبة سيدي اعلى بن حمدوش

Qubbat Sidi Ali Ben Hamdouch قبة سيدي اعلى بن حمدوش

Ta'ifa al Hamdouchia الطائفة الحمدوشية

Ney Taksimleri (Improvisation Ney Music)

Ney Taksimleri (Improvisation Ney Music)

M. Sadreddin Özçimi

Dawah kawih

Cicih Cangkurileung

Fartaqi

Ahmed Bukhatir أحمد بوخاطر

Main artists

Influenced by

Ancient music refers to the musical practices of the literate civilizations of antiquity (e.g., Mesopotamia, Egypt, Greece, Rome, the Levant, Persia, India, and China) before the medieval period. It is largely monophonic, text-driven, and modal, and survives today through a small corpus of notated fragments, theoretical treatises, iconography, and instrument remains. Its sound world is characterized by modal pitch systems (e.g., ancient Greek harmoniai built from tetrachords), rhythm tied to poetic meter, and timbres from lyres, harps, auloi (double-reed pipes), flutes, rattles/sistra, frame drums, and early lutes. Because authentic performance practice must be reconstructed, modern revivals rely on scholarship in archaeology, philology, and organology as much as on musical craft.

Arabic music is the modal, largely non-harmonic art and folk music tradition of Arabic-speaking societies across the Middle East and North Africa. It is centered on the maqam system (a constellation of scales, characteristic melodic phrases, and modulation pathways) and the iqa'at cycle-based rhythmic system. Its sound is defined by microtonal intervals (often featuring neutral seconds and micro-inflected pitches rather than equal-tempered quarter-tones), expressive melismas, and a heterophonic ensemble texture in which multiple instruments ornament the same melody simultaneously. Core instruments include the oud, qanun, nay, violin/kamanja, riqq, and darbuka/tabla, with larger firqa (orchestral) lineups common in 20th‑century Cairo. The tradition values poetic text-setting, extended improvisation (taqsim and layali), and the affective aesthetic of tarab—intense musical ecstasy and emotional transport.

Maqāmic music is the art-music tradition of the Arabic-speaking world organized around the modal system known as maqām. A maqām defines a scale with characteristic microtonal intervals, a typical melodic pathway (sayr), and a set of melodic building blocks called ajnās (singular: jins). Rather than functional harmony, expression is created through melodic development, ornamentation, and modal modulation. Performances alternate between composed forms and improvisation. Free-rhythm improvisations (taqsīm) explore a maqām’s color and move fluidly between related modes, while metered vocal and instrumental pieces employ cyclical rhythms (iqāʿāt) such as maqsūm, samāʿī thaqīl (10/8), and waḥda. Core timbres include the ʿūd, qānūn, nay, kaman (violin), riqq, and darbuka, with the human voice prized for nuanced intonation of “neutral” intervals (e.g., half-flats). Common forms include muwashshaḥ, qaṣīda, wasla, samāʿī, and taḥmīla.

Arabic Classical Music

Arabic classical music is the art-music tradition of the Arabic-speaking world, built on the modal system of maqam and cyclical rhythmic modes called iqaʿat. It prioritizes ornate melody, nuanced intonation (including microtonal intervals), heterophonic ensemble texture, and a balance between composed forms and improvisation (taqsim). Core forms include the samaʿi (often in 10/8), longa (2/4), dulab (short prelude), muwashshah (strophic song), and the wasla (a multi-movement suite). The aesthetic of tarab—emotional ecstasy and deep musical rapture—guides performance and listening. Typical instruments include the ʿūd (fretless lute), qānūn (plucked zither), nay (end-blown flute), violin/kamanja, riqq (tambourine), and darbuka/tabla, often assembled as a takht (chamber ensemble) or, in later periods, the larger firqa (orchestra).

Syriac chant is the ancient monophonic liturgical singing tradition of the Syriac-speaking churches of the Near East, centered historically in Edessa (Urfa), Antioch, Nisibis, and the wider Mesopotamian region. Sung in Classical Syriac, it forms the musical backbone of worship in both the West Syriac (Syriac Orthodox, Syriac Catholic, Maronite) and East Syriac (Assyrian Church of the East, Chaldean Catholic) rites. The repertoire is modal, responsorial or antiphonal, and text-driven, prioritizing the intelligibility and prosody of biblical and hymnographic texts. Over centuries it absorbed Near Eastern modal aesthetics while maintaining a fundamentally unaccompanied, single-line texture designed for prayerful contemplation.

Byzantine Chant

Byzantine chant is the monophonic, a cappella liturgical music of the Eastern Roman (Byzantine) Church, sung primarily in Greek and organized around the octoechos (eight-mode) system. Its melodies are modal rather than harmonic, unfolding in one line supported in later practice by a sustained drone (ison). The repertory sets biblical psalms and hymnic poetry (e.g., troparia, kontakia, stichera, and canons) to melodies that follow textual accent and rhetorical pacing rather than strict meter. Notation employs neumes that encode melodic direction and ornate formulae, preserving a highly codified oral tradition. The sound is characterized by free rhythm, microtonal inflections in certain modes, and an austere, prayerful timbre designed for resonant ecclesiastical spaces. Byzantine chant remains central to the worship of the Eastern Orthodox Church and has shaped a wide family of chant traditions across the Mediterranean and Slavic worlds.

Coptic music is the liturgical chant tradition of the Coptic Orthodox Church of Alexandria, preserved primarily through oral transmission and performed in the Coptic (Bohairic) language, with Arabic and occasional Greek refrains. It is characterized by long, ornate melismas, responsorial or antiphonal textures between a lead cantor (muallem) and deacons/choir, and a modal, non-tempered intonation closely aligned with regional maqām practice. Instrumentation is minimal: small hand cymbals (senj) and triangle reinforce pulse in festive and processional hymns, while much of the repertory is either rhythmically free or features flexible meters. The repertoire is organized by liturgical season (e.g., Kiahk, Great Lent, Holy Week, Pentecost) and by traditional hymn families and modes (e.g., Adam and Batos forms), each associated with specific services and theological themes. Although it shares general features with other Eastern Christian chant families, Coptic music retains distinctive Egyptian contours—often described as deeply melismatic, rhetorically declaimed, and intensely devotional—linking early Christian Egypt to later Arabic musical aesthetics.

Has influenced

Nasheed is a form of Islamic devotional song centered on the human voice and text. Traditionally performed a cappella or with minimal percussion (most commonly the frame drum/duff), it conveys praise of God, love of the Prophet Muhammad, ethical instruction, and communal or spiritual reflection. Stylistically, nasheed draws on melodic contours associated with Middle Eastern maqām traditions and favors clear diction, call-and-response refrains, unison choruses, and melismatic ornamentation. While a conservative practice discourages melodic instruments, a contemporary current permits fuller pop arrangements, resulting in a spectrum from austere, chant-like performances to polished, radio-friendly productions. Nasheeds are sung in many languages—Arabic, Urdu, English, Turkish, Malay/Indonesian, and others—allowing the genre to function as a global bridge between traditional religiosity and modern musical idioms.

Qawwali is a Sufi devotional vocal music from the Indian subcontinent that aims to evoke spiritual ecstasy and communal devotion. It is typically performed by a lead singer (qawwal) with a small ensemble of accompanying vocalists, harmoniums, handclaps, and percussion such as dholak and tabla. Musically, Qawwali blends raga-based melodic frameworks and flexible, improvisatory singing with driving rhythms and responsorial choruses. Texts are drawn from Urdu, Persian, Punjabi, and other North Indian languages, and include ghazals, kafis, hamds (praise of God), naats (praise of the Prophet), and manqabats (praise of Sufi saints). Performances traditionally take place at Sufi shrines (dargahs), where repetition, call-and-response, and gradual intensification lead listeners toward wajd (states of spiritual ecstasy). In the modern era, Qawwali is also heard on concert stages, recordings, and film.

Turkish Mevlevi Music

Turkish Mevlevi music is the sacred repertoire of the Mevlevi (whirling dervish) Sufi order founded in the milieu of Jalāl al-Dīn Rūmī in Anatolia. It is a modal, monophonic, and highly ornamented tradition performed for the Sema ceremony, where music, poetry, and ritual movement converge to induce remembrance of the divine. The core large-scale form is the Ayîn-i Şerîf (Mevlevi ayin), a multi-movement work in a specific makam (mode) and usul (cycle), typically for voice and a chamber ensemble centered on the ney (end-blown reed flute), with kudüm (kettledrums), tanbur, kemençe, kanun, and occasionally rebab and ud. The ayin unfolds through four selâms (sections) that guide the spiritual progression of the rite. Improvisation (taksim), refined intonation of makam microtones, and the poetic texts of Rūmī and later Mevlevi authors are hallmarks of the style.

Sholawat is an Indonesian Islamic devotional song tradition centered on lyrical praises and blessings upon the Prophet Muhammad (salawat). It bridges Arabic liturgical poetry with local musical aesthetics, most commonly voiced in Arabic and Indonesian. Traditionally performed in pesantren (Islamic boarding schools), mosques, and community gatherings such as maulid and haul commemorations, sholawat relies on call-and-response vocals and frame-drum ensembles (rebana/terbangan, hadrah, marawis). In contemporary practice, it also appears in pop-influenced formats with keyboards, oud (gambus), violin, bass, and light percussion, making it accessible to younger audiences while retaining its devotional core. Melodically, sholawat often draws on maqam (modal) flavors such as Hijaz, Bayati, and Nahawand, with ornamental, melismatic singing. Its rhythmic palette spans simple 2/4 and 4/4 grooves to Middle Eastern-derived patterns (e.g., malfuf and wahda), adapted to Indonesian ensemble practices.

Qasidah modern is an Indonesian Islamic popular music style that modernizes the Arabic qasidah tradition of devotional poetry and song. It blends Middle Eastern melodic shapes and percussion with Indonesian popular idioms such as dangdut, gambus orchestra textures, and easy‑to‑sing verse–chorus forms. Performances often feature a lead singer and a female vocal chorus in call‑and‑response, supported by rebana/frame drums, darbuka, violin, accordion or organ/keyboard, bass, and occasionally oud or guitar. Melodies commonly hint at maqam colors (for example Phrygian‑dominant/Hijaz inflections) while keeping harmonies largely diatonic and accessible to mass audiences. Lyrically, qasidah modern focuses on dakwah (religious outreach), moral advice, social harmony, and piety, frequently alternating Bahasa Indonesia with Arabic refrains. The style thrived in the cassette era and remains a staple at Islamic community gatherings, festivals, and televised religious programming.

Islamic Modal Music

Islamic modal music refers to the interconnected family of modal systems that developed across the Islamic world, most prominently the Arabic maqam, the Persian dastgāh/radif, the Ottoman-Turkish makam, the Maghrebi nuba, and the Central Asian shashmaqam. These systems share core ideas: a repertoire of modes built from characteristic scale fragments (ajnas or tetrachords), microtonal intervals beyond Western 12-tone equal temperament, recognizable melodic paths (seyir or sayr), and cadential formulas. Music is primarily monophonic and heterophonic, with melody and timbre taking precedence over functional harmony, and it is articulated through cyclical rhythms (iqāʿāt/usûl) and highly developed improvisation (taqsim, taksim, avaz).

Sufi rock is a South Asian fusion genre that blends the spiritual poetry and melodic contours of Sufi traditions—especially qawwali and ghazal—with the energy, instrumentation, and song structures of rock. Typically led by electric guitars, bass, and drums alongside harmonium, tabla/dholak, tanpura drones, and sometimes regional strings (e.g., rubab or sitar), it marries modal, raga-informed melodies with driving backbeats. Vocals are highly expressive and melismatic, drawing on Urdu, Punjabi, Persian, Sindhi, and other languages to deliver poetry about divine love, transcendence, and introspection. The sound ranges from rootsy, folk-rock warmth to anthemic hard rock and psychedelic climaxes, often building toward ecstatic, chant-like refrains that echo Sufi zikr (remembrance).

Sufi is a devotional musical tradition rooted in Islamic mysticism that seeks to induce remembrance of the Divine (dhikr) and transport performers and listeners toward spiritual ecstasy (wajd). It is not a single uniform style, but a family of practices that vary across regions—most notably Persian/Iranian, Anatolian/Turkish (Mevlevi), Arab, and South Asian (qawwali, kafi). Musically, Sufi repertoire tends to revolve around repetitive, mantra-like refrains, call-and-response between lead and chorus, and gradual intensification over cyclical rhythms. Melodic language draws from regional modal systems such as the Persian dastgāh, Ottoman/Turkish makam, and South Asian raga, and is often supported by drones. Texts are central: poetry by mystic masters like Rumi, Hafez, Bullhe Shah, and Amir Khusrau is sung in Persian, Urdu, Punjabi, Arabic, Turkish, and other languages. Instrumentation varies by locale—harmonium, tabla/dholak, tanpura, and clapping in South Asia; ney, kudüm, bendir, and tanbur in Turkey; oud and frame drums across the Arab world—yet the unifying aim is spiritual uplift and inner transformation.

Taqwacore is a Muslim-centered punk movement that fuses the speed, rawness, and DIY ethic of punk rock with lyrical themes about faith, identity, diaspora, and political dissent. It emerged in the mid‑2000s after the publication of Michael Muhammad Knight’s novel The Taqwacores, which imagined a house full of Muslim punk misfits and helped catalyze a real-world scene. Musically, taqwacore leans on punk rock and hardcore templates—fast tempos, power‑chord riffs, shouted/sung vocals—while sometimes drawing on South Asian or Middle Eastern rhythmic accents, language mixing (English with Urdu, Punjabi, Arabic, etc.), and occasional melodic turns suggestive of Hijaz/Phrygian-dominant modes. Lyrically, it is openly confrontational and self-reflective, critiquing Islamophobia, racism, state surveillance, community gatekeeping, and rigid religiosity, while also celebrating complex Muslim identities.

Moorish music refers to the musical traditions that developed under the Moors in al-Andalus (medieval Islamic Iberia) and then took root across the Maghreb after the diaspora of Andalusi communities. It fuses Arabic and Amazigh (Berber) musical practices with Iberian poetic and performance forms, yielding a refined courtly repertoire and urban art music. Its core is modal (maqām-based) melody, ornate melismatic singing, and cyclic rhythms (īqāʿāt) organized into long multi-movement suites known as nūba. Performance is typically heterophonic, with voices and instruments ornamenting the same line in subtly different ways. Poetic forms such as the muwashshaḥ and zajal provide strophic, metrically intricate texts that shape phrasing and musical rhetoric. Typical instruments include the ʿūd (lute), qanun (zither), rabāb/violin (kamanja), ney (end-blown flute), and frame or goblet drums (riqq, darbuka, tar), often supported by a full Andalusi orchestra in North Africa. The result is an elegant, meditative, and emotionally nuanced sound that bridges medieval Iberia and the Maghreb.

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