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Mrini was widely respected for his deep knowledge and commitment to cultural preservation.
Morocco is mourning the death of Abdelhak El Mrini, the country’s official royal historian and former spokesperson for the Royal Palace. He passed away on Monday evening at the age of 91, after a long career serving Moroccan history and culture.
El Mrini was born in Rabat in 1934. He memorized the entire Quran at a young age and even copied 60 parts of it by hand. Over the years, he became one of Morocco’s most respected literary and cultural figures.
He held several important roles during his life, including Director of Royal Protocol and Decorations. But he was best known for his role as the kingdom’s official historian, as well as his work in preserving Moroccan heritage.
El Mrini had an impressive academic journey. He received a diploma from the Institute of Higher Moroccan Studies in 1960, followed by a degree in literature from the Faculty of Arts in Rabat in 1962.
He later studied in France, where he earned an advanced diploma and a PhD from the Institute of Arab and Islamic Studies at the University of Strasbourg in 1973. He also obtained a State Doctorate in Literature from Sidi Mohamed Ben Abdellah University in Fez in 1989.
El Mrini was also a prolific author who left behind an important literary and historical legacy. Among his most well-known works is “The Moroccan Army Throughout History”, first published in 1968. The book went through several revised editions, with the sixth edition released in 2011 and translated into French in 2000.
He also wrote “Guide for Moroccan Women” in two parts (1993 and 2000), and “An Introduction to Modern Moroccan History” (1996), which covers the period from Sultan Hassan I to King Hassan II.
Other notable titles include “Tea in Moroccan Literature” (1999), “Mohammed V: Studies and Testimonies” (1988), and “The Hassaniyats” (three volumes published between 1975 and 1983), a collection of poems in praise of the late King Hassan II.
Throughout his life, El Mrini made significant contributions to the study and promotion of Moroccan history, and he was widely respected for his deep knowledge and commitment to cultural preservation.
‘From Ocean to Gulf: Heritage Music of the Arab World’ is a series by Ahram Online, in partnership with the AMAR Foundation (Foundation for Arab Music Archiving and Research). In this article, we explore the rich music legacy of Yemen.
‘From Ocean to Gulf: Heritage Music of the Arab World’ is a series by Ahram Online, in partnership with the AMAR Foundation (Foundation for Arab Music Archiving and Research).
In this article, we explore Yemen’s rich music legacy.
Music is a powerful force for healing and reconnecting us with our roots and shared humanity in a world of numerous challenges.
‘From Ocean to Gulf: Heritage Music of the Arab World’ is a new series by Ahram Online, in partnership with the AMAR Foundation (Foundation for Arab Music Archiving and Research). Focusing on the early years of recording in our region, which reflected a modern cosmopolitan repertoire and coincided with the Renaissance era that flourished in Egypt between the mid-19th Century and the 30s of the twentieth Century, this initiative aims to introduce our audience to the iconic figures of Arab music whose contributions have enriched our intangible cultural heritage and inspired generations worldwide.
Yemen, a country on the Arabian Peninsula, is one of the world’s most beautiful and historically rich nations.
Often referred to as Al-Yaman al-Sa‘īd (Happy Yemen), it has long served as a centre of discovery for travellers and a research subject for historians, social scientists, natural scientists, and others.
In the second episode on Yemen, we highlight the music scene from the beginning of the 20th Century to the present.
Music in 20th Century Yemen
The beginning of the 20th Century was difficult in Yemen because of the wars between the Zaydī imams and the Ottoman occupiers. During these wars, the artists swung between the Ottoman authority, which encouraged music, and the Zaydīn, who did not.
Thus, their social, religious, and political position was difficult, as described in the biography of Sa‘d ‘Abd al-Lāh, who, as an artist, was accused by Aden’s jurists and fundamentalists of contravening the religious system of drinking alcohol.
His ‘ūd playing was also subject to accusation. A beautiful legend tells how he faced these accusations and how, thanks to his art and his mastery of religious qaṣīda, he regained the respect of the imam by performing religious qaṣīda and even some religious prayers accompanied by the ‘ūd.
This allowed him to resume his art under the rule of Imam YaḥyaḤamīd al-Dīn. Yet his position remained complicated, and fundamentalists probably killed him in the early 20th Century. We do not have any recordings of him, but some of his numerous students do. Some remained in Sanaa and practised the art of singing.
Music scene in Aden
In contrast, others travelled to Aden, which was under English rule, including famous ‘Alī al-‘Aṭṭāb and MuḥammadẒāfir, who fled from the fundamentalist Zaydī rule and moved to Aden in their early 20s.
In the southern provinces, a vibrant group of artists emerged during the British occupation of Aden (1839 – 1967), with singing and music becoming widespread among Yemeni artists. Professor Muhammad Murshid Naji noted that Lahji singing before the era of Ahmed Fadhl al-Qumindan was influenced by the Sana’ani style. Lahji singers would perform Sana’ani songs, and the singer Hadi Sabit al-Nubi developed his oud-playing by drawing on the techniques of a northern artist whose name remains unrecorded.
Naji attributes the emergence of the first Lahji melody to the poet, composer, and singer Fadhl Mater, who was credited with inventing the initial melody set to the Lahji rhythm. This innovation led Hadi Sabit to sing in the Sana’ani style over one of Al-Qumandan’s poems. It is worth noting that instrumental music is not widespread in Yemen, where it exists under one form whose origin is said to be Turkish, called firtāsh: it is a muwaqqa section, yet it allows variation and improvisation by the artist.
Sanaa singing was divided into two parts: a part in Aden and a part in Sanaa, and the Aden part is the one we have recordings of. Their recordings date back to the late 30s, while those made in Sanaa started later than the 50s. The first recording made in Sanaa in Historical Yemen was made by German orientalist and music expert Hans Helfritz who visited Yemen in the late 1920s and early 1930s to study Yemeni Music in this fundamentalist religious atmosphere, which aroused the suspicion and caution of the pious and religious in particular, and he was accused of being a spy.
Upon the First World War outbreak, the German Odeon Records company had to stop its commercial and recording activities as Yemen was under English occupation. Local record companies started right away, including the major “Aden Crown Company” that took over from Odeon and resumed recording Sheikh ‘AlīAbū Bakr Bāsharāḥīl, as well as Sheikh Ṣalāḥ ‘Abd al-lāh al-‘Antarī and Sheikh Muḥammad al-Mās, who died in the 1950s. They had recorded with the Aden Crown Company in the 1940s.
In the 1920s and 1930s, Indian musical influences became prominent as numerous musical and theatre groups and films were introduced in Aden and Hadhramaut, which had long been under the administration of the British Viceroy of India. By the 1940s and 1950s, Yemeni musicians had adapted these influences to create an “Arabized” Indian style, in which tunes from Indian films were reinterpreted with texts set in classical Arabic rather than colloquial language.
The acclaimed artist Muhammad Juma Khan, known for his mastery of the Hadhrami style, became one of the foremost practitioners of this hybrid form. The distinctive features of Adeni singing developed during the twentieth Century due to the convergence of multiple Yemeni and foreign musical elements, especially from India. Though a large portion of Aden’s pre-independence population was of Indian origin, the evolution of Adeni song was notably influenced by Egyptian melodies, and some musicians even incorporated Western rhythms such as the waltz.
Yemen Radio
Imam YaḥyaḤamīd al-Dīn, who feared openness and foreign interference, forced the Turkish Ottomans out and defended the independence of Yemen, yet within conservative and fundamentalist restrictions. As a consequence, the Yemeni Radio was only launched in 1955. It was a reaction to the launching of the Ṣawt al-‘Arab Radio, which had started broadcasting from Cairo, notably liberalist political ideas. Imam Aḥmad, the son of Imam YaḥyaḤamīd al-Dīn, who took his reign in 1948, consulted with theologians who refused the launching of the Radio. Still, the Radio was launched, and only news was broadcast at first.
They also recorded Qāsim al-Akhṭash, a Yemeni artist in Sanaa. He recorded using reels that existed then, allowing a longer recording duration. Yet recordings were made in Aden before Sanaa Radio’s recordings. They were commercial recordings of Sheikh ‘AlīAbū Bakr Bāsharāḥīl made in the late 1930s, in 1939, by the Odeon.
Singing post 1962 Revolution
After the 1962 revolution, Sanaa singing prospered, yet without the qanbūs or ṭarab, but with the kabanj’ūd played by talented artists such as MuḥammadḤamūd al-Ḥārithī, Aḥmad al-Snaydār, and ‘Alī al-Ānisi among others who became famous and served the Sanaa song with the big ‘ūd and a style inspired a little from Egypt and Syria, while preserving the main form or style.
On the other hand, some other artists did not become famous in the 70s, 80s, and 90s. They are: Ḥasan al-‘Ajamī, Yaḥya al-Nūnū, ṣaḥn player Muḥammad al-Khamīsī, as well as Muḥammad ‘Ushaysh, and they all preserved the old style and preserved the ṭarab as well and revived the old style and methods, considering that many elements, such as the firtāsh and the muṭawwal, had been neglected by the other artists. They continued to play the ṭarab and the ṣaḥn.
Women singers in the public domain
This period also witnessed the rise of women singers. Traditionally, singing was by men, and emerging women performers challenged dominant societal norms. Among these names is Nabat Ahmed (b. 1955), who has appeared in the Yemeni music scene since the early 1970s. Other names presented in the recently published book entitled “Women’s Lyrical Voices in Yemen 1950-2000” by researcher Yahya Qassem Sahel include: Raja’ Basudan, Nabiha Azim, Mona Ali, Taqiya Al Taweelah, Fatima Bahdela and Fatima Mansour Al-Shatri (Habbaniyah).
The rise of the tape cassette
The tape cassette became a dominant and accessible music dissemination format in the 1970s. It also helped a wider circulation of songs within and outside Yemen—the evolution of music in Yemen in the 20th Century and the advent of recording somewhat settled things. Today, we know that, for example, a certain qaṣīda was sung to a particular melody by a specific artist in 1940, recorded by Odeon on a specific date. Still, we do not know how it was before the recording era. This is an essential characteristic of the oral heritage: it is not fixed and settled when transmitted from generation to generation. The sea flows from generation to generation with all its forms, types and variations.
ūdvs Qumbus
The ‘ūd was not used in Yemen before Islam, yet there are indications of its existence there after Islam. Additionally, vocal forms such as the Sanaa singing, including ḥumaynī poetry, are a form of classical poetry influenced by the local colloquial language. It has existed in Yemen since the Medieval period (Middle Ages), i.e. at least since the 12th Century or the 13th Century during or after the Ayyubid dynasty.
The ‘ūd used in Yemen until the beginning of the 20th Century was strangely not the ‘ūdkumaythrī known in the Arab culture since the drawings of Al-Ḥarīrī’s maqāmāt, or even the drawings of the Alhambra showing the ‘ūd with wooden cover. Instead, the Yemeni ‘ūd called ṭarab in Sanaa has a unique pre-Abbasid body covered with goatskin or sheepskin that produces a distinctive sound, maybe softer, that is difficult to describe, yet undeniably distinctive. It is thinner and smaller, and thus can be played standing up, which is very practical to accompany dancing.
Abū al-Ḥasan al-Ṭaḥḥān describes the ‘ūd in “Ḥāwī al-funūnwa-salwat al-maḥzūn” that dates back probably to the first half of the eleventh Century and is considered one of the most important and oldest references about ‘ūd making. He mentioned the ‘ūd that existed before his era, described it as having an animal skin cover, and detailed the contemporary ‘ūd with a wooden cover. Before that, he talked about the ‘ūd with the animal skin cover and called this ‘ūd “barbaṭ”. The name barbaṭ is derived from Persian and Arabic: “bar” means chest in Persian, and “baṭt” means duck in Arabic. Indeed, the shape of this ‘ūd from head to body resembles the shape of a duck’s chest.
Thus, the ‘ūd that reached the Arabian Peninsula and the Ḥijāz coming from Persia during the early Islamic era and the Umayyad era is the same that reached Yemen, settled there, and kept its shape with all the changes that affected the ‘ūd later on in the Arab Levant.
We do not know when it reached Yemen, yet there are indications that it existed there in the 13th Century along with the ‘ūdkumaythrī. So, both co-existed in the same place during the same periods, in Yemen but also in other regions of the Arab World, such as Andalusia and Morocco, where it still exists under a different shape, the rabāba played with a bow, whose shape is very similar to the ṭarab instrument, also called qanbūs in Yemen, a name probably derived from Turkish, since in the History of Turkish Music there is an instrument called kūbūz that probably was Arabized into qabūs then qanbūs.
Most theories in books on Arab music and the Arabic musical system until a late period presented the ‘ūd as the instrument onto which the theory could be applied. This also applies to Yemen. The Yemeni ‘ūd, i.e. the ṭarab or qanbūs, has four strings, unlike the oriental ‘ūd, which was known in the 20th Century and has five strings.
The four strings are similar to those of the oriental ‘ūd except for the fifth string, i.e. the first, the second, and the third strings are Do, Sol, Re, which is from the jawāb to the qarār. The qarār is the fourth string, but it is tuned to Do, not to La like the big ‘ūd. It is the jawāb of the first string. The three strings are double strings, and the upper is single. Considering these four strings, the Do can be a qarār to the rāstmaqām, and the third string can be a qarār to the bayyātīmaqām, and the third one, plucked, would be a Mi / sikāh.
The strings of the Yemeni ‘ūd have names: the first one is the ḥādhiq (energetic); the second one is the awsaṭ (as it is approximately in the middle), and the rakhīm. The beautiful name rakhīm came from some qaṣīda that tells about the ṣawtrakhīm (melodious voice) of the birds or the ‘ūd. The fourth string is called jarr or yatīm (orphan). The yatīm may be because it is a single string.
Jean Lambert – pioneer ethnomusicologist
Jean Lambert is a research professor in anthropology and musicology who has dedicated his life to the study, preservation, and dissemination of Yemeni music. He has been associated with the Musée de l’Homme in Paris since 1991 and is the director of the French Centre for Archaeology and Social Sciences in Sanaa (Yemen). Lambert was also the Director of the Centre for Research in Ethnomusicology (CREM-LESC, UMR 7186), CNRS, Université de Paris Ouest Nanterre.
Focusing on the Arab world, particularly in Yemen, the Arabian Peninsula and Lebanon, Jean Lambert’s works explore the relationships between local musical practices and global meanings of Arab-Islamic culture: performance context, ritual practices, mythological representations, and the formation of contemporary identities. His current research focuses on zajal in Lebanon and the 1932 Music Conference in Cairo. Dr Lambert has published several books, more than forty scientific articles, and thirty CDs of traditional music from Yemen, Saudi Arabia, Lebanon, Egypt, Iraq and North Africa. He is also a consulting and management board member of AMAR.
Lambert published his book “Ṭubb al-nufūsfī al-ghinā’ al-Ṣan‘ānīfī al-mujtama‘ al-Yamanī” (“The Medicine of the Soul: Music and Musicians among Urban Dwellers in Sanaa (Republic of Yemen)”) in 1997. He invited several artists to France to record CDs at the Institut du Monde Arabe and French Radio, among others. In his lifelong mission to archive/document the endangered Yemeni heritage, he collaborated with UNESCO in 2000 to inscribe the Sanaa heritage on the List of Intangible Cultural Heritage. He worked on supporting this art through a project that lasted from 2006 to 2009.
For More on Yemeni music, tune in to AMAR Podcasts:
Technology Innovation Institute says model is ‘one of the most advanced Arabic’ offerings.
Concerns that Arabic might be left behind in the fast-developing AI sector are starting to evaporate with the introduction of the Falcon Arabic language model, created in Abu Dhabi.
The model was unveiled on Wednesday by the Technology Innovation Institute (TII) , an Abu Dhabi government-backed research centre which first introduced its Falcon large language model back in 2023.
Faisal Al Bannai, adviser to the UAE President for Strategic Research and Advanced Technology Affairs, spoke about the development as a leap forward for Arabic at the UAE’s Make it in the Emirates event.
“We’re proud to finally bring Arabic to Falcon, and prouder still that the best-performing large language model in the Arab world was built in the UAE,” he said.
According to TII, Falcon Arabic is trained on a native (non-translated) Arabic data set that covers both Modern Standard Arabic and regional dialects.
“It captures the full linguistic diversity of the Arab world,” said TII.
The research centre also said that so far the model outperforms other Arabic language models.
Large language models are complex systems designed to be trained on large amounts of text and data that help AI implementations identify patterns, come to conclusions and even understand nuances. In short, the models can make or break the user experience with AI.
Although Arabic is spoken by about 400 million people worldwide, it was not initially a focus during the initial growth of AI and large language models, with English the most prevalent.
The complexity and diversified Arabic dialects, coupled with various language nuances, posed a challenge for engineers and programmers trying to perfect machine learning technologies.
In recent years, the UAE has sought to bolster Arabic’s presence in the AI race.
In 2023, Jais, an open-source bilingual Arabic-English model, was introduced by G42, Mohammed bin Zayed University of Artificial Intelligence and Silicon Valley-based Cerebras Systems.
Later that year, Jais Climate , the world’s first bilingual large language model dedicated to climate intelligence was also announced.
In addition to Falcon Arabic, TII also announced on Wednesday the release of its Falcon H1 model, which it says “outperforms comparable offerings from Meta’s LLaMA and Alibaba’s Qwen, enabling real-world AI on everyday devices and in resource-limited settings”.
The research centre explained that efficiency was at the core of Falcon H1 development.
“This fundamentally shifts what’s possible at the smallest scale, enabling powerful AI on edge devices where privacy, efficiency, and low latency are critical,” said Hakim Hacid, chief researcher at the TII AI and digital science research centre.
“It demonstrates how new architectures can unlock new opportunities in AI training while showcasing the potential of ultra-compact models.”
Egypt’s presence at Cannes Film Market wins top honour for design, programming, and industry engagement.
The Egyptian pavilion at Cannes Film Market, headed by a joint cooperation between El Gouna Film Festival, Cairo International Film Festival and the Egyptian Film Commission, has won the award for Best Pavilion Design Award during the 78th Cannes Film Festival.
Designed by cinematic set designer Shereen Farghal, and recognised over competing pavilions from 150 nations, the Egyptian pavilion was awarded for its design, curated programming, and strategic networking opportunities offered to Arab and international filmmakers.
“This award is a global recognition of the position Egyptian cinema occupies today, and of the continuous efforts we make to represent it in international contexts,” Hussein Fahmy, President of Cairo International Film Festival, said. “We made sure that the pavilion reflects the spirit of cooperation and openness to the world through a program full of dialogue, and cultural and artistic interaction, and represents a new step for Egypt’s presence in the global film industry.”
Held annually in parallel with the Cannes Film Festival, Marché du Film is a key space for co-productions, distribution deals, and film financing.
The Moroccan Poets Festival concluded its sixth edition after three days of illustrious writing and celebrating the word.
The closing ceremony was held at the National School of Crafts and Arts in Tetouan, in the presence of Abdullah bin Mohammed Al Owais, Chairman of Sharjah Department of Culture; Professor Mohammed Ibrahim Al Qaseer, Director of the Cultural Affairs Department at the Department; Rachid Al Mustafa, Head of the Cooperation Department in the Culture Sector at the Moroccan Ministry of Youth, Culture, and Communication; Dr. Youssef Al Fahri, President of the Higher School of Teachers in Martil; Mukhlis Al Sagheer, Director of the House of Poetry in Tetouan; and a large number of writers, intellectuals, and university students.
Al Sagheer pointed out that the Moroccan Poets Festival strives to innovate with each new edition, and to grow in poetry and cultural resonance in the Arab world. He highlighted that the sixth edition enjoyed a prominent official presence, alongside a public audience with a passion for poetry and art.
He explained that the House of Poetry in Tetouan, founded in 2016, affirms its tireless efforts to organise a distinguished seventh edition next year, to celebrate its tenth anniversary.
Participants in the Moroccan Poets Festival agreed that Sharjah has become a pioneering model in supporting Arab culture and actively contributing to shaping a new generation of Arab intellectuals. They emphasised that Sharjah’s cultural, intellectual, and cultural achievements over the past decades were not a coincidence, but rather the result of the broad cultural vision of His Highness Sheikh Dr. Sultan bin Mohammed Al Qasimi, Supreme Council Member and Ruler of Sharjah. His Highness believes that culture is the cornerstone of human and societal development.
Participants believe that Sharjah’s experience represents a model to be emulated, as it has not only supported cultural production but has also strived to create an integrated knowledge environment that attracts new generations and instils in them a love of reading, thinking, and criticism. They explained that many young Arabs who have benefited from Sharjah’s cultural experiences have now become prominent voices in the fields of literature, thought, and the arts.
The second day of the festival featured a critical symposium titled “Poetry and the Performing Arts”. The speakers emphasised that when poetry is recited on stage, or combined with movement or music, it transforms into a performance art. This is where what is known as “the poetics of performance” emerges, where poetry emerges from the page and is embodied through the body, voice, gaze, and silence. They noted that at this moment, literature intersects with the live arts, providing the recipient with a multi-sensory artistic experience.
Speakers emphasised the intersection of poetry and performance, where word meets movement, voice meets silence. This is when a magic called the poetics of the performing arts is born; where the poem becomes a vibrant body, and the scene becomes a visual poem that is read by the eye and felt by the heart.
The Moroccan Poets Festival has an exceptional section, bringing the audience together with visually impaired poets at the Taha Hussein Institute in Tetouan, in a poetic and humane moment where poetry met with a number of visually impaired creatives who drew inspiration from life’s features and, from its details, wove their vast worlds.
The festival saw the participation of more than 40 poets, poetesses, intellectuals, and artists amidst a festive atmosphere of poetry and its creators. It honoured 83 students in a poetry writing workshop organised by the House of Poetry in Tetouan, in collaboration with the Faculty of Arabic Language at the Higher Teachers’ School in Martil.
Eighteen students were also honoured in the regional competition for Arabic Language Pioneers, organised by the House of Poetry in collaboration with more than 37 secondary and middle school educational institutions.
The King Salman Global Academy for Arabic Language (KSGAAL), in collaboration with the Equestrian Authority, has launched an Arabic glossary of equestrian terms. This resource targets enthusiasts and individuals interested in equestrianism and horses from diverse backgrounds, aligning with the academy’s strategic goals to develop specialized glossaries that support the objectives of the Human Capability Development Program, a key component of Saudi Vision 2030.
KSGAAL Secretary-General Dr. Abdullah bin Saleh Al-Washmi emphasized the academy’s strategic role as Saudi Arabia’s primary Arabic language reference, highlighting their glossary development efforts in serving key sectors. He pointed out the significant cultural importance of equestrianism in the Kingdom, leading to the glossary’s development. It includes terms for competitions, participation, horse descriptions (physical, conformational, aesthetic), Arabian breed distinctions, colors, and ages.
By launching this glossary, the academy aims to support academic research in Arabic language and history through rich equestrian terminology, enrich Arabic content on horses and equestrianism, and strengthen its collaboration with the Equestrian Authority for continuous glossary updates that address new developments.
The celebrated vocalist started her singing career in the 1970s, contributing to Morocco’s musical heritage.
Renowned Moroccan singer Naima Samih died early Saturday morning at the age of 71 following a prolonged period of illness.
The deceased left behind a significant legacy in Moroccan musical culture.
Born in Casablanca in 1954, Samih earned a prestigious position and popularity in Morocco and the Arab world because of her sweet voice and delicate sensibility.
While Moroccans mourn the death of the iconic singer, fellow Moroccan artists have paid tribute to the musical icon.
Latifa Raafat wrote on her Facebook, “We share in mourning the departure of the lady of Moroccan music, the dear one who will never be forgotten, Lalla Naima Samih.
The celebrated vocalist started her singing career in the 1970s, contributing to the musical heritage of the country.
Samih’s true breakthrough came through talent discovery programs broadcast on Moroccan radio and television. Her first appearance was on “Lucky Thursday” (Khamis Al-Hazz), followed by her participation in the competition program “Talents” (Mawahib).
The artist’s journey to becoming a musical icon wasn’t without obstacles. Her father was initially reluctant to allow her to enter the world of singing, as was common for most fathers during that era.
He only consented after the intervention of influential media figures. But he insisted that his daughter should only perform modern songs and be selective in choosing quality poets and composers.
The young artist quickly rose to prominence in Morocco’s music scene, establishing herself as a leading figure alongside Abdelhadi Belkhayat and Abdelouahab Doukkali.
Through her musical and poetic choices, Samih developed a unique identity that resonated with modern song audiences in Morocco.
She collaborated with composers known for their dedication to incorporating traditional Moroccan rhythms into modern templates (including Abdelkader Rachdi, Abdelkader Wahbi, and Ahmed Alaoui), as well as with prominent zajal poets who adapted local dialects to achieve sophisticated expressiveness (such as Ahmed Tayeb Alj and Ali Haddani).
Among the late artist’s most important musical works were the songs “Jari Ya Jari” (My Neighbor, Oh My Neighbor), “Yak A Jarhi” (Oh My Wound), and “Amri Lillah” (My Life is for God).
These beloved classics helped establish her as a pillar of Moroccan musical heritage and left a stamp in the souls of her era’s Moroccans.
In the early 1970s, Samih married Moroccan cycling champion Mustafa Belkayed. The couple had one son named Shams.
Egyptian actor Youssef Omar will join the cast of the British-Chinese production Shashou, set in Hong Kong.
Youssef Omar is a rising Egyptian actor known for his versatile roles in film and TV series, including, most recently in Ramadan, TV series A Woman’s Youth (Shabab Emraa, 2025), where he co-starred opposite Ghada Abdel Razek.
He gained widespread recognition with his breakthrough in the 2018 drama Rahim (dir. Mohamed Salama) and has since starred in popular series like Sittat Bayt Al-Maadi (Women’s Maadi House, 2021), where he played Timo El-Badry (Timo), acting alongside Mira El-Helbawi, Tara Emad, and Enjy Kiwan.
Both series were directed by Mohamed Salama, with the latter catapulting Omar to fame.
Youssef has also successfully transitioned to the silver screen in high-grossing movies such as Awlad Hareem Kareem (2023) and El-Hareefa (2024), starring Nour Ehab, Khaled El-Zahaby, and Bayoumi Fouad.
In 2024, Omar starred in Meen Yasadaq (Who Would Believe?), a film directed by Zena Ashraf Abdel Baky. The film was screened during the 45th Cairo International Film Festival, further solidifying Omar’s status as an up-and-coming talent to watch out for.
Produced and directed by UK producer, screenwriter, and filmmaker Bizhan Tong, Shashou offers Omar his first international role.
Alaa Karkouti and Maher Diab, co-founders of MAD Solutions, which distributes the film in the MENA region, described the film as a thriller that is “an Arab spin on the packaging strategy that Hollywood has long deployed.”
Shashou is set in the shady world of ex-special forces, where outcasts Kelly Frost, Rachel Chan, and Inferno unite to stop a billionaire’s plot to destabilize Hong Kong.
Festival president Hussein Fahmy announced the appointment during the Berlin International Film Festival.
The Cairo International Film Festival has named Mohamed Tarek as its new artistic director, following his tenure as deputy artistic director. Festival president Hussein Fahmy announced the appointment during the Berlin International Film Festival.
Since its inception in 1976, the Cairo International Film Festival has been a cornerstone of the region’s cinematic landscape, held annually at the Cairo Opera House.
Tarek’s career spans film programming, festival consultancy, and jury roles at major international festivals. A graduate of the Locarno Industry Academy in Beirut and the Durban Talents programme, he has worked with CIFF, Dublin International Film Festival, El Gouna Film Festival, and Manassat Film Festival. His expertise also extends to projects with El Nahda Association, MedFest Egypt, and the Goethe Institute Cairo.
The Emirates Libraries and Information Association (ELIA) celebrates Arabic Manuscript Day each year on April 4th to honour the rich history of Arab and Islamic knowledge. This day recognises the importance of Arabic manuscripts, which serve as valuable sources of information and cultural records showcasing the contributions of Arab and Muslim scholars in many areas of study.
To mark this occasion, the association is hosting a symposium called “Manuscripts: Their History and Present,” in collaboration with the Sharjah Heritage Institute. The event will feature well-known researcher Prof. Dr. Bashar Awad, who will discuss how Arabic manuscripts have developed over time, their significance in preserving our shared history, and the challenges they face due to modern technology.
Fahad Al Maamari, the Chairman of the Board of Directors of the Emirates Library and Information Association, highlighted that this celebration shows the association’s dedication to protecting our written heritage and increasing understanding of its importance. He pointed out that manuscripts are not just old documents; they represent the creativity of Arab thinkers and serve as a link between the past, present, and future.
Through events like this, the association aims to promote efforts to preserve, restore, and digitize these manuscripts, ensuring they are accessible for future generations and can be used in various research and academic endeavors.
